<0^"«' 


NOV  I  n  1917 


SrctfoB       <E^     I   L, 


The  Books  of  the  Pentateuch 


EXPOSITORY  WORKS 

By  WILLIAM  EVANS 

Associate  Dean  of  Bible  Institute,  Los  Angeles,  California 


Epochs  in  the  Lite  of  Chri^ 

12mo,  cloth,  net  ^1.00 

A  series  of  addresses,  given  on  Sunday  afternoons  to 
large  audiences,  dealing  with  the  birth,  Baptism, Temp- 
tation, Transfiguration,  Death  and  Resurrection  of  our 
Lord,  and  presenting  cogent  and  concrete  arguments 
for  their  inviolability  and  acceptance  as  chief  among 
the  tenets  of  the  Christian  faiths.  Couched  in  popular 
language  and  presented  in  popular  style. 

THROUGH  THE  BIBLE,  BOOK  BY  BOOK 

The  Book  of  Genesis 

12mo,  cloth,  net  50c. 

The  Books  of  the  Pentateuch 

Genesis-Exodus-Leviticus-Numbers-Deuteronomy 
12mo,  cloth,  net  $1.25 

The  Gospel  and  the  Book  of  Acts 

12 mo,  cloth,  in  press 

**The  practical  and  popular  expositions  of  the  Scrip- 
tures contained  in  this  volume  have  been  but  slightly 
altered  in  form  from  that  in  which  they  were  delivered 
to  the  audiences  constituting  the  Popular  Bible  Classes. 
The  aim  of  these  expositions  was  to  popularize  Bible 
study — to  make  it  not  only  authoritative  in  teaching, 
but  interesting  in  presentation.  That  this  aim  has 
been  realized  is  evident  from  the  fact  that  at  seven 
o'clock  each  Friday  night,  from  one  thousand  to  fifteen 
hundred  people  have  met  together  for  this  form  of 
Bible  sX.wAy.'*''— Preface. 


THROUGH  THE  BIBLE-BOOK  BY  BOOK 

The  Books  of  the 

Pentateuch 

■/-■'' 

Genesis,  Exodus,  Leviticus,  I        NOV  1 
Numbers,  Deuteronomy       \ 


V       By 
WILLIAM  EVANS,  Ph.  D.,  D.D. 

Associate  Deafty  Bible  Institute  of  Los  Angeles y  Cal. 

Author  of  *^  Great  Doctrines  of  the  Bible ^^  *^ Personal 
Soul-  Winning  t^  *^How  to  Prepare  Sermons  and  Bible 
Addresses,''  ''Outline  Study  of  the  Bible;'  ''Book  Method 
of  Bible  Study,"  "How  to  Memorizey''  "The  Christian's 
Creed  and  Conducty"  "The  B«ok  of  Books;'  etc. 


New  York        Chicago        Toronto 

Fleming    H.    Re  veil    Company 

London      and      Edinburgh 


Copyright,  191 6,  by 
FLEMING  H.  REVELL  COMPANY 


New  York:  158  Fifth  Avenue 
Chicago:  17  North  Wabash  Ave. 
Toronto:  25  Richmond  Street,  W. 
London:  21  Paternoster  Square 
Edinburgh:      100    Princes    Street 


Preface 

IT  is  the  purpose  of  this  volume,  as  of  those  to  fol- 
low in  the  series  *' Through  the  Bible  Book  by 
Book/'  to  present  the  contents  of  the  English  Bible 
in  a  popular  and  practical  as  well  as  an  authoritative 
manner.  There  has  been  continual  reference  made  to  the 
original  Hebrew  in  the  preparation  of  the  matter  com- 
posing these  books  of  the  Pentateuch,  although  the  reader 
is  not  confronted  and  confused  by  the  appearance  of  the 
Hebrew  text  on  the  page.  For  this  reason  it  is  hoped 
that  the  exposition  will  appeal  to  both  minister  and  lay- 
men, it  being  simple  and  yet  deep,  deep  and  yet  simple. 

Genesis  has  received  a  much  fuller  treatment  than  any 
other  of  the  four  books.  The  reason  is  obvious.  Gene- 
sis holds  a  more  important  place.  It  is  the  seed-plot  of 
the  whole  Bible.  It  contains  in  seed  and  germ  all  the 
great  truths  developed  in  all  the  books  that  follow  it. 
Genesis  is  the  book  of  beginnings  in  a  very  real  sense. 
Again,  certain  events  are  passed  over  in  the  exposition  if 
they  have  been  dealt  with  in  a  preceding  book.  If  any 
new  features  are  emphasized  in  the  second  account  refer- 
ence is  made  to  this  addition. 

Much  time  and  care  have  been  devoted  to  the  synopsis 
preceding  each  book.  It  should  be  carefully  studied  be- 
fore taking  up  the  more  minute  exposition.  Time  thus 
spent  will  be  well  rewarded  by  a  better  understanding  of 
the  contents  of  the  book  under  consideration. 

This  initial  volume  of  the  series  is  sent  out  with  the 

3 


4  Preface 

earnest  prayer  that  God  will  through  its  pages  lead  the 
reader  into  a  deeper  and  more  intelligent  understanding 
of  the  sacred  Scriptures  which  are  able  to  make  wise 
unto  salvation. 

Los  Angeles^  CaJL. 


Contents 


The  Book  of  Genesis 

Introduction 


'3 


Part  I.     The  History  of  the  Human  Race 
as  a  Whole  (Chapters  i.-xi.) 

I.  The  Relation  of  God  to  the  World  (Chap,  i.)  .21 

II.  The    Relation    of  Man    to   God — Sinless  and  Sinful 

(Chaps,  ii.-iii.)  ......       25 

III.  The  Relation  of  Man  to  His  Fellowmen  (Chaps,  iv.-v.)        34 

IV.  The  Development  of  Sin  in  the  Race — The  Penalty 

of  Sin  (Chaps,  vii.-viii.)    .         .         .         .         -37 

Part  II.     The  History  of  the  Patriarchs 
(Chapters  xii.-l.) 

I.  Abraham,  the  Father  of  the  Faithful  (Chaps,  xii.-xxv.)       47 

II.  The    History    of  Isaac    (Chaps,   xxv.    19-xxviii.   9, 

Chap.  XXXV.)    .......       75 

III.  The  History  of  Jacob  (Chaps,  xxviii.  35-xlvi.  1-7)  .       84 

IV.  The  History  of  Joseph  (Chaps,  xxxvii.-l.)        .  .107 

The  Book  of  Exodus 

Introduction  .  .  .  .  .  .  .131 

I.  The  Historical  Section  of  the  Book  (Chaps,  i.-xviii.)      134 

II.  The    Legislative    Section    of   the    Book — At     Sinai 

(Chaps,  xix.-xxiv.)   .  .  .  .  .  .156 

III.  The  Sacerdotal  Section  of  the  Book — The  Tabernacle 

and  Matters  of  Worship  (Chaps,  xxv.-xl.)    .  .168 

5 


6  Contents 

The  Book  of  Leviticus 

Introduction  .  .  .  .  .  .  .181 

I.  The  Law  of  the  OiFerings — Dedication — The  Way 

to  God  Through  Sacrifice  (Chaps,  i.-vii.)     .  .186 

II.  The  Law  of  the  Priesthood — Mediation  (Chaps,  viii.-x.)     202 

III.  The  Laws  of  Clean  and  Unclean — The   Walk  with 

God  Through  Separation  (Chaps,  xi.-xvi.j   .  .205 

IV.  The  Laws  of  Holiness — Consecration  (Chaps,  xvii.- 

xxvii.)      .         .         .         .         .         .         .         .215 

The  Book  of  Numbers 

Introduction  .  .  .  .  .  .  .231 

I.  Preparation  for  the   March,  or  Departure  from  Sinai 

(Chaps,  i.-x.)  .......      234 

II.  The  Journey — From  Sinai  to  Moab  (Chaps,  xi.-xxi.)      243 

III.  On  the  Plains  of  Moab  (Chaps,  xxii.-xxxvi.)  .         .     252 


The  Book  of  Deuteronomy 

Introduction  ...... 

I.  The    First    Discourse — Historical     Review    (Chaps 

i.  6-iv.  49)       . 

II.  The  Second  Discourse — Legislative   Review  (Chaps 

V.  i-xxviii.  68)         ..... 

III.  The  Third  Discourse  (Chaps,  xxix.  i-xxx.  20) 

IV.  Closing    Events   in    Moses'    Life    (Chaps,    xxxi.    i- 

xxxiv.  12) 


261 

273 

274 
287 

293 


The  Book  of  Genesis 


Synopsis  of  Genesis 

PART  I 

The  History  of  the-  Human  Race  as  a  Whole 

(Chapters  i.-xi.) 

I.  The  Relation  of  God  to  the  World  (Chap,  i,) 

II.  The  Relation  of  Man  to  God — Sinless  and  Sin- 

ful (Chaps,  ii.-iii.) 

1.  Man  as  Sinless  and  Un fallen  (Chap,  ii.), 
(a)   Man's  Origin  and  Nature. 

(i)    Man's  Environment — Eden. 

(r)    Man's  Companion — Eve. 

(/)  The  Dominion  Given  to  Man. 

2.  Man  as  Sinful  and  Fallen  (Chap.  iii.). 

III.  The    Relation    of    Man    to    His    Fellowmen 

(Chaps,  iv.-v.) 

IV.  The    Development  of  Sin  in  the  Race — The 

Penalty  of  Sin  (Chaps,  vii.-viii.) 

PART  II 

The  History  of  the  Patriarchs 

(Chapters  xii.-l.) 

I.      Abraham,  the  Father  of  the  Faithful  (Chaps, 
xii.-xxv.) 

I.  The  First  Manifestation  of  God  to  Abraham 
— The  Call  to  Separation  (Chaps,  xi.  31- 
xii.  5). 

X.  The  Second  Manifestation  of  God  to  Abrahim 
— Encouragement  (Chap.  xii.  7-9). 

9 


lO  Synopsis 

The  First  Episode — Egypt  (Chaps,  xii.  lo— 
xiii.  13  ;  cf.  Chap.  xx.). 

Lot — A  Study  in  Backsliding — Another  Epi- 
sode (Chap.  xiii.  5-13). 

3.  The  Third  Manifestation  of  God  to  Abraham 

— Reassurance  (Chap.  xiii.  14-17). 
The  Second  Episode^ — The  Battle  of  the  Kings 
(Chap.  xiv.). 

4.  The  Fourth  Manifestation  of  God  to  Abraham 

— The   Promise   of  a   Seed  and  the  Land 
Reaffirmed  (Chap.  xv.  1-2 1). 
The     Third     Episode — Hagar    and    Ishmael 
(Chap.  xvi.  1-16). 

5.  The  Fifth  Manifestation  of  God  to  Abraham — 

Added  Assurance  (Chap.  xvii.  1-27). 

6.  The  Sixth  Manifestation  of  God  to  Abraham — 

Intercession  (Chaps,  xviii.-xix.). 
Fourth     Episode — Abraham    and    Abimelech 
(Chaps.  XX.  and  xxi.  22-33). 

7.  The  Seventh   Manifestation   of  God  to  Abra- 

ham— The       Supreme       Test     of      Faith 
(Chaps,  xxii.-xxv.). 
Fifth  Episode— The  Death  of  Sarah  (Chap, 
xxiii.). 

IL      The  History  of  Isaac  (Chaps,  xxv.  i^xxviii.  9, 
Chap.  XXXV.) 

1.  Isaac's  Birth  and  Name  (Chaps,  xvii.  17-19; 

xviii.  12-13  »  ^^i'  6)' 

2.  The  Marriage  of  Isaac  (Chap.  xxiv.). 

3.  Isaac's  Career  (Chap.  xxvi.  1-22,  23-33). 
(//)  The  First   Manifestation  of  God  to  Isaac 

(Chap,  xxvi    1-22). 
(^)   The    Second    Manifestation    of   God   to 
Isaac — Beer-sheba  (Chap.  xxvi.   23-33). 

4.  Isaac's  Death  (Chap.  xxxv.  28,  29). 

in.     The    History    of  Jacob  (Chaps,   xxviii.-xxxv. ; 
xlvi.  I -7.) 

I.   The    First    Manifestation  of  God   to  Jacob — 
Bethel — Flight  (Chap,  xxviii.). 


/     Synopsis  ^  i 

2.  The   Second   Manifestation  of  God  to  Jacob — 

Padan-aram — Return  (Chap.  xxxi.;. 

3.  The  Third    Manifestation  of  God  to  Jacob — 

Mahanaim  (Chap,  xxxii.). 

4.  The  Fourth  Manifestation  of  God  to  Jacob — 

Peniel  (Chap,  xxxii.  24-3 2 j. 

5.  The   Fifth   Maniiestation   of  God  to  Jacob — 

The  Forgotten  Vow  (Chap.  xxxv.  1-8). 

6.  The   Sixth    Manifestation   of  God  to  Jacob — 

Bethel  Again  (Chap.  xxxv.  9-151. 

7.  The  Seventh  Manifestation  of  God  to  Jacob — 

Beer-sheba  (Chap,  xlvi.1-7). 

IV.     The     History     of     Joseph     (Chaps,     xxxvii.-l.) 

1,  The  Chosen   Vessel  in    Preparation    (Chaps. 

xxxvii.— xli.  36). 
(/?)  Joseph  as  a  Son  (Chap,  xxxvii.). 
(^)  Joseph  as  a  Slave  (Chap,  xxxix.  1-20). 
(r)  Joseph   as   a  Prisoner  (Chap,  xxxix.  21- 
xli.  36). 

2,  The  Chosen  Vessel  in  Service  (Chaps,  xli.  37- 

1.  21). 
(/?)  Joseph  and  Pharaoh  (Chaps,  xli.  37-57). 
(^)  Joseph   and    the   Egyptians    (Chaps,   xli. 

46-57;  xlvii.  13-31). 
(r)  Joseph   and    his    Brethren    (Chaps,    xlii. 

1-45;  1.  15-21  ;  cf.  Chap,  xxviii.). 
(</)  Joseph     and    his     Father    (Chaps,    xlvi. 

i-l.  14). 

3,  The  Dissolution  of  the  Chosen  Vessel  (Chap. 

L  22-26). 


12 


The  Book  of  Genesis 


The  Eight  Great  Words  of  Genesis 


I.     History  of  Mankind,  i.-xi. 

II. 

History  of  Israel,  zxii.-l. 

I.     Creation  -     -     i.-ii. 

5. 

Abraham  -  xii.-xxv. 

2.     Fall  -     -     -     iii.-vi. 

6. 

Isaac    -   xxi.-xxviii. 

3.     Flood   -     -     vii.-ix. 

7- 

Jacob  xxvii.-xxxvii. 

4.     Nations  •     -     x.-xi. 

8. 

Joseph   -   xxxviii.-l. 

Introduction 

THE  book  of  Genesis  is  the  oldest  book  in  the 
world.  It  contains  the  oldest  reliable  informa- 
tion on  the  matter  of  which  it  treats.  It  covers 
a  period  of  about  2,300  years  of  human  history — from  the 
creation  of  the  world  (yea,  even  before  the  creation,  or  re- 
formation, of  this  present  earth,  i.  1)  to  the  death  of 
Joseph  in  Egypt. 

Genesis  is  the  seed  plot  of  the  whole  Bible  and  the 
groundwork  of  the  entire  revelation  as  contained  in  the 
remaining  sixty-five  books  composing  the  sacred  Scrip- 
tures. The  other  books  in  the  Bible  refer  to  the  great 
facts  which  begin  in  Genesis,  for  example,  man,  the  Sab- 
bath, marriage,  sin,  sacrifice,  worship. 

It  is  doubtless  for  this  reason  that  Genesis  has  been 
called  the  '^Book  of  Beginnings."  There  is  the  begin- 
ning of  everything  but  God  in  it. 

Quotations  from  Genesis  in  other  parts  of  the  Scripture 
are  numerous.  In  the  New  Testament  alone,  it  is  said 
that  Genesis  is  referred  to  sixty  times.  Our  Lord  Him- 
self quotes  from  it  in  about  fifteen  different  places  (cf. 
Matthew  xix.  4-16 ;  xxiv.  37-39  ;  Mark  vii.  4-10  ;  x.  3-8  ; 
Luke  xi.  49-51 ;  xvii.  26-29,  32 ;  John  i.  61 ;  vii.  21-23 ; 
viii.  44-56).  May  not  this  be  the  reason — the  important 
place  of  Genesis  in  the  Scriptures — why  destructive 
higher  criticism  has  turned  its  guns  of  attack  against  this 
book  more  than  any  other  book  in  the  Bible  ?  It  prob- 
ably seems  to  them  that  if  Genesis  can  be  dethroned,  it  is 
a  comparatively  easy  matter  to  do  away  with  the  other 
books  of  the  Bible.  And  yet,  although  this  book  has 
been  attacked  for  centuries,  not  one  chapter  of  it  baa  fallen. 

^3 


^4  The  Book  of  Genesis 

This  book  still  commences  with  the  words,  *'In  the 
begiuniDg,''  and  ends  with  Joseph's  coffin  in  Egypt. 
Geology  has  changed  its  findings,  and  science  its  con- 
clusions, again  and  again,  but  Genesis  remains  the  same. 

The  Name  of  the  Book.  The  name  Genesis  is  prob- 
ably derived  from  its  title  in  the  Septuagint  (ii.  4 — The 
book  of  '  *  the  generations  of  the  heavens  and  of  the 
earth,"  cf.  with  Matthew  i.  1 — ^'The  book  of  the  genera- 
tion of  Jesus  Christ").  This  title  was  adopted  by  the 
translators  of  the  King  James  Version. 

The  Jews  named  it  from  its  opening  words,  ^*  In  the 
beginning,''  and  thus  called  it,  *'The  Book  of  Begin- 
nings. "  It  is  interesting  to  note  the  beginnings  referred 
to  in  this  book.  We  have  the  beginning  of  the  world, 
the  earth,  man,  the  Sabbath,  marriage,  the  family,  sin, 
sacrifice,  prophecy,  promise,  Israel,  the  nations,  the  Jew, 
language,  death,  arts  and  science,  and  many  other  things. 
Indeed,  there  is  the  beginning  of  practically  everything 
in  connection  with  the  redemption  and  the  world,  the  be* 
,  ginning  of  everything  but  God. 

The  Authorship  of  the  Book.  Genesis,  being  a  part 
of  the  Pentateuch,  was  written,  according  to  the  testi- 
mony of  Jewish  history  and  tradition,  of  the  Scriptures 
themselves,  as  well  as  of  Christ,  by  Moses  (cf.  Joshua 
i.  7,  8 ;  viii.  31,  34 ;  xxiii.  6 ;  1  Kings  ii.  3 ;  2  Kings 
xiv.  6  ;  xxiii.  25  ;  1  Chronicles  xxii.  12,  13  ;  2  Chronicles 
XXV.  4  ;  xxxiii.  8  ;  Ezra  iii.  2  ;  vi.  18  ;  Nehemiah  i.  7,  8  ; 
viii.  1 ;  John  i.  17  ;  v.  45-47 ;  vii.  19-23 ;  Luke  xxiv. 
27,  44). 

The  Purpose  of  the  Book.  In  order  to  understand 
the  purpose  of  Genesis,  we  must  get  a  glimpse  of  the  pur- 
pose of  the  Old  Testament  in  its  entirety.  The  Old  Tes- 
tament is  the  book  of  Israel.  It  is  true  that  other  nations 
and  peoples  are  dealt  with,  but  only  incidentally,  and  in 
so  far  as  they  are  necessary  to  the  development  of  Israel's 


Introduction  1 5 


history,  national  and  religious  life.  It  is  doubtless  the 
main  purpose  of  Genesis  to  set  before  us  the  beginnings 
of  the  nation  of  Israel,  the  chosen  race,  the  nation  selected 
by  God  to  be  the  depository  of  His  truth,  and  the  dissem- 
inator of  that  truth  among  the  nations  of  the  world.  It 
is  true  that  the  choosing  of  the  nation  does  not  really 
begin  until  chapter  twelve — the  call  of  Abraham.  One 
cannot  fail  to  recognize,  however,  that  the  preceding 
eleven  chapters,  dealing  with  the  history  of  the  world 
and  the  human  race  in  general,  are  but  a  background  for 
and  lead  up  to  the  call  of  Abraham  as  the  father  of  the 
chosen  race.  This  background  (chaps,  i.-xi.)  sets  before 
us  the  relation  of  God  to  the  material  universe  and  to  the 
creation  of  man  and  woman  ;  the  environment  in  which 
our  first  parents  were  placed,  and  describes  to  us  the 
temptation  and  fall,  with  the  dire  consequences  attending 
that  lapse  from  original  integrity — consequences  which 
affected,  not  only  our  first  parents,  but  their  progeny, 
and  the  entire  race. 

In  Genesis  i.-xi.  we  have  the  primeval  history  of  the 
race  and  the  origin  of  nations  set  before  us,  not  so  much 
for  the  value  that  these  facts  have  in  themselves,  but  more 
particularly  because  of  their  relation  to  the  divine  pur- 
pose and  action  in  the  selection  of  one  nation  as  the  divine 
depository  of  the  sacred  records  and  of  the  divine  pur- 
pose in  connection  with  man's  redemption. 

The  main  point  of  Genesis,  then,  is  to  trace  the  history 
of  Israel,  and  describe  the  steps  by  which  it  became  a 
nation,  having  a  separate  and  distinct  existence.  The 
student  soon  discovers  this  purpose,  and  cannot  fail  to 
observe  how  other  nations  are  mentioned  but  briefly  and 
then  dismissed,  while  his  attention  is  continually  fastened 
upon  Israel.  The  tables  of  the  nations  and  of  the 
descendents  of  Noah  disappear,  except  the  line  of  Shem 
— ^the  chosen  line.     After  chapter  twenty -five  Ishmael 


1 6  The  Book  of  Genesis 


disappears,  and  Isaac— the  chosen  seed— alone  remains. 
In  chapter  thirty-six  Esau  and  his  descendents  disap- 
pear, and  Jacob  only — the  chosen  seed — is  left.  The 
purpose  of  Genesis,  therefore,  is  very  clearly  recognized 
from  a  careful  study  of  these  facts. 

The  Divisions  of  the  Book.  Genesis  may  be  divided, 
topically,  genealogically,  or  according  to  its  subject 
analysis. 

Topically:  I.  Primeval  History — History  of  the 
human  race  as  a  whole  (chaps,  i.-xi.).  II.  Patriarchal 
History — History  of  the  Jewish  patriarchs ;  Abraham, 
Isaac,  Jacob,  and  Joseph  (chaps,  xii.-l.). 

Genealogically :  According  to  the  genealogies  of  Gen- 
esis, the  book  divides  itself  into  eleven  chapters,  each 
one  of  which  begins  with  the  words,  ''These  are  the  gen- 
erations of  According  to  this  method  of  dividing  the 
book,  Genesis  has  really  but  eleven  chapters  instead  of 
fifty,  and  it  is  a  very  serious  question  as  to  whether  this 
is  not  the  proper  way  to  study  the  book.  According 
to  this  analysis,  the  following  are  the  divisions  of  the 
book  : 

I.     i.  1-ii.  3.  ^*In    the   beginning,  God.'^ 

Creation  in  general. 

II.     11.  4-iv.  26.  Generations  of  the  heaven  and 

the  earth  (creation  of  man). 

III.     V.  1-vi.  18.  GeneratioDS  of  Adam— Seth, 

chosen  seed  (v.  7). 

lY.     vi.  9-ix.  29.  Generations  of  Noah— Shem, 

chosen  seed  (xi.  10). 

V.     X.  1-xi.  9.  Generations    of   the  sons  of 

Noah. 

VI.     xi,  10-xi.  26.  Generations  of  Shem. 

VII.     xi.  27~xxv.  11.         Generations  of  Terah — Abra- 
ham, chosen  seed  (xii.  1). 

YIII.     XXV.  12-xxv.  18.      Generations  of  Ishmael. 


Introduction  1 7 


IX.     XXV.  19-xxxv.  29.    Generations  of  Isaac — Jacob, 

chosen  seed  (xxv.  23). 

X.     xxxvi.  1-xxxvii.  1.  Generations  of  Esau. 

XI.  xxxvii.  2-1.  26.  Generations  of  Jacob — Jo- 
seph, chosen  seed  (cf.  Gen- 
esis XXXV.  22  ;  xxxix.  8,  9, 
with  1  Chronicles  v.  1,  2). 

Notes  on  this  Genealogical  Division : 

1.  Note  the  extra  amount  of  space  given  to  chapters 
seven,  nine  and  eleven  as  compared  with  the  other  chap- 
ters. Why  ?  Because  they  deal  with  the  men  through 
whom  the  promises  were  to  be  fulfilled,  and  who,  conse- 
quently, were  to  play  so  large  a  part  in  the  history  of  the 
redemption  of  the  race. 

2.  Why  was  Joseph  chosen  rather  than  Reuben,  the 
fii'St-born,  or  Judah,  as  the  one  through  whom  the  prom- 
ised blessing  shonld  come?  The  answer  is  found  by  a 
comparison  of  the  passages  found  under  XI  above.  So 
does  God  punish  sin,  although  at  the  time  of  its  occur- 
rence it  seemed  as  if  God  had  winked  at  it  (cf.  2  Chron- 
icles xvi.  9). 

3.  Note  that  those  who  are  not  in  the  direct  line  of 
the  Messiah  are  given  first,  for  example,  Cain  before  Seth 
(iv.  17  ;  V.  6);  Japheth's  (x.  2)  and  Ham's  (x.  6)  before 
Bhem's  (xi.  10) ;  Ishmael's  (xxv.  12)  before  Isaac's 
(xxv.  19);  Esau's  (xxxvi.  1)  before  Jacob's  (xxxvii.  2). 
Why  all  this?  Is  it  not  in  full  accord  with  the  divine 
order  of,  things  as  set  forth  in  1  Corinthians  xv.  46 — 
**  Howbeit  that  was  not  first  which  is  spiritual,  but  that 
which  is  natural ;  and  afterwards  that  which  is  spiritual "  ? 

General  Subject  Analysis : 

I.     Generation — The  Creation  of  the  Heavens  and 
the  Earth  (chaps,  i.-ii.). 
II.    Degeneration— The  Fall  of  Man  and  Its  Conse- 
quences on  Adam  and  the  Bace  (chaps.  iii.-xL). 


I  8  The  Book  of  Genesis 

III.     Eegeneration — The  Call  of  Abraliain  and  the  De- 
velopment of  the  Chosen  Eace  (chaps,  xii.-l.). 

It  has  been  claimed  by  some  that  Genesis  i.  1,  2  sum 
up  the  contents  of  the  whole  book.  This  may  be  set 
forth  as  follows;  Construction,  i.  1 — *^God  created  the 
heavens  and  the  earth '^  ;  Destruction,  i.  2 — "And  the 
earth  was  waste  and  void"  ;  Eecoustruction,  i.  2 — "  And 
the  Spirit  of  God  moved  upon  the  face  of  the  waters." 

Genesis  may  also  be  divided  into  two  great  divisions  : 

I.     The  History  of  the  Human  Eace  as  a  Whole 
(chaps,  i.-xi.). 

II.     The  History  of  the  Chosen  Nation — Israel  (chaps. 
xii.-l.). 

The  Great  Facts  of  the  Book.  It  will  help  the 
student  to  get  a  comprehensive  grasp  of  Genesis  if  he 
recognizes  the  great  facts  that  are  dealt  with  in  this  book. 
They  are  five  :  Creation  (chaps,  i.,  ii.);  Fall  (chaps, 
iii.-v.);  The  Flood  (chaps,  vi.-ix.);  The  Nations  (chaps. 
x.-xi.);  Patriarchs,  including  Joseph  (chaps.  xii.-L). 

The  outline  that  we  shall  use  in  our  study  of  Genesis  is 
twofold :  (a)  The  History  of  the  Human  Eace  as  a 
Whole  (chaps,  i.-xi.).  (&)  The  History  of  the  Patriarchs 
(chaps.  xii.-L). 

Under  the  first  division,  we  shall  group  the  contents  as 
follows:  The  relation  of  God  to  the  world  (chap,  i.);  Tbe 
relation  of  man  to  God  (chaps.  ii.,iii.);  The  relation  of 
man  to  fellowmen  (chaps,  iv.,  v.);  The  development  of  sin 
in  the  race — The  penalty  of  sin  (chaps,  vi.-xi.). 

Under  the  second  division,  we  shall  consider  the  con- 
tents of  these  chapters  as  grouping  themselves  around 
the  patriarchs:  Abraham  (chaps,  xii.-xxv.)  ;  Isaac 
(chaps,  xxi.-xxviii.) ;  Jacob  (chaps,  xxvii.-l.)  j  and 
Joseph  (chaps,  xxxvii.-l.). 


PART  I 

The  History  of  the  Human  Race 
as  a  Whole 

{Chapters  i.-od.) 


Let  us  recall  in  this  connection  that  these 
chapters  are  a  background  for  the  introduction 
of  God's  method,  purpose,  and  dealing  with  the 
chosen  race,  the  children  of  Israel. 


^-^ 


The  Relation  of  God  to  the  World 

{Chapter  i.) 

WE  are  not  interested,  in  our  present  study,  in 
the  question  as  to  how  this  record  came, 
whether  it  was  directly  revealed  to  Moses  by 
God,  or  came  to  the  hands  of  Moses  by  way  of  tradition. 
The  inspiration  of  the  Scriptures  vouches  for  the  accuracy 
of  the  record,  whether  that  record  came  by  direct  revela- 
tion, or  is  recorded  from  previously  existing  material. 
In  our  study  of  Genesis,  we  are  assuming  the  inspiration 
of  the  Scriptures. 

This  chapter,  with  the  probable  exception  of  verse  one, 
gives  the  account  of  the  construction,  or  probably  better, 
the  reconstruction,  or  preparation  of  the  earth  as  a  dwell- 
ing place  for  the  human  race.  It  is  likely  that  this  chap- 
ter gives  an  account  of  an  original  creation — '^  In  the  be- 
ginning, God  created  the  heavens  and  the  earth ' ' — which, 
by  reason  of  some  catastrophe,  probably  the  fall  of  Satan 
and  hisangels,  had  become  '^  waste  and  void  "  (ver.  2,  cf. 
Jeremiah  iv.  23-26  ;  Isaiah  xxiv.  1 ;  xlv.  18 ;  also  Ezekiel 
xxviii.  12-15  ;  Isaiah  xiv.  9-14).  How  long  these  origi- 
nal heavens  and  earth  remained  before  they  became 
"waste  and  void,"  we  do  not  know.  The  words,  "In 
the  beginning,"  may  represent  all  the  millions  of  years 
that  geologists  speak  about,  and  account  for  all  fossil 
remains. 

Beginning  with  the  second  verse  and  continuing  through- 
out the  chapter,  we  are  told  of  a  reconstruction  of  these 
heavens  and  earth,  which  by  reason  of  some  catastrophe 

21 


22  The  Book  of  Genesis 

had  become  waste  aud  void,  into  a  fit  dwelliug-place  for 
man.  How  wonderful  are  these  preparations !  The  sec- 
ond day^s  creation  did  not  take  place  until  the  first  day 
had  all  been  prepared  for  it,  and  so  with  each  succeeding 
day.  The  animals  were  not  made  until  the  vegetation 
had  been  prepared  for  them.  Man  was  not  made  until 
everything  was  in  preparation  for  his  appearance.  Notice 
each  day's  preparation  for  what  followed,  and  then  re- 
member that  all  this  was  for  man.  If  the  future  be  as 
momentous  in  its  reality  as  the  past  was  in  its  prepara- 
tion, then  we  may  ask,  What  is  man  ?  What  kind  of  a 
being  is  he  that  God  should  make  such  wonderful  prepa- 
rations as  this  for  him?  The  psalmist  says  :  **  What  is 
man,  that  thou  art  mindful  of  him  ?  and  the  son  of  man, 
that  thou  visitest  him  1  For  thou  hast  made  him  a  little 
lower  than  the  angels  "  (literally,  a  little  less  than  God). 
I  am  not  a  creature  of  blind  mechanical  forces.  I  am 
the  child  of  my  heavenly  Father.  What  a  beautiful 
world  this  must  have  been  !  It  is  said  that  the  creation 
was  good  ^^to  look  upon."  God  made  everything  beau- 
tiful in  its  season.  We  are  told  that  Christ  has  gone  into 
the  heavens  to  prepare  mansions  for  us.  How  beautiful 
those  mansions  must  be  ! 

It  is  not  our  purpose  to  set  forth  the  relation  between 
these  early  chapters  of  Genesis  and  the  results  of  geology. 
It  may  be  sufficient  for  us  to  say  that  the  more  clearly 
defined  and  conclusively  stated  the  results  of  science  are, 
the  nearer  they  come  to  the  truth  of  this  chapter.  Pro- 
fessor Dana  of  Yale  is  quoted  as  saying  that  not  one  defi- 
nitely ascertained  fact  of  science  is  contrary  to  Scripture. 
It  is  impossible  to  account  for  the  harmony  between  true 
science  and  the  first  chapter  of  Genesis  except  on  the 
theory  of  divine  inspiration,  so  free  is  the  Genesis  account 
from  conflict  with  science.  The  God  of  the  Word  and 
the  world  is  one  and  the  same. 


The  Relation  of  God  to  the  World  23 

All  seeming  difficult  and  impossible  things  in  this 
chapter  are  made  clear  when  we  remember  that  God  the 
Almighty  is  the  actor  in  the  scene.  It  may  be  for  this 
very  reason  that  the  name  of  God  occurs  as  many  as  forty- 
six  times  in  the  account  of  creation  (i.  1-ii.  3).  Genesis 
is  a  book  for  the  man  of  God  and  faith.  There  are  ques- 
tions here  that  neither  science  nor  reason  can  answer; 
questions  that  can  receive  a  full  and  complete  answer 
only  when  understood  by  that  higher  reason — faith. 

It  is  interesting  to  note  the  distinction  the  writer  of 
Genesis  makes  between  the  words  "create"  and  *' make." 
The  word  "create "  means  to  bring  a  thing  into  existence 
out  of  nothing,  the  introduction  of  a  new  thing — as  dis- 
tinguished from  the  word  "made,'^  which  refers  to  the 
making  of  ^  new  thing  out  of  existing  material.  ^ '  Create" 
is  used  in  a  unique  sense  three  times  in  this  chapter  :  In 
verse  one,  dealing  with  the  creation  of  the  original 
heavens  and  earth ;  in  verse  twenty-one,  in  describing 
the  creation  of  animals,  in  contrast  with  plant  life  ;  and 
in  verse  twenty-seven,  in  describing  the  creation  of  man, 
as  contrasted  with  the  beasts  of  the  field.  It  is  remark- 
able to  note  in  this  connection  that  scientists  are  not  able 
to  find  the  missing  link  between  plant  and  animal  life, 
and  between  animal  and  man.  The  question  may  be 
asked  whether  there  is  any  such  thing  as  a  missing  link 
in  this  case,  and  whether  the  use  of  this  word  at  these 
two  strategic  places  does  not  indicate  that  God  inaugu- 
rated a  new  order  of  things  which  cannot  be  accounted 
for  by  evolutionary  processes. 

Genesis  is  a  book  dealing  with  foundation  facts  pri- 
marily. Only  such  questions  as  concern  the  facts  with 
which  a  man  finds  himself  surrounded  are  dealt  with : 
How  did  this  world  come  into  being?  What  is  man? 
How  did  sin  find  its  entrance  into  the  human  racdf 
What  provision  is  made  for  sin^s  disaster!    One  cannot 


24  The  Book  of  Genesis 

consider  these  matters  without  again  asking  himself  the 
question,  If  the  future  be  as  momentous  in  results  as  the 
past  was  in  preparation,  is  it  not  exceedingly  important 
that  we  manifest  some  interest  in  participating  in  the 
blessed  results  ? 

The  creation  of  man  is  the  crowning  act  of  this  chapter. 
He  is  described  as  being  *^  created  in  the  image  and  like- 
ness of  God^'  (i.  26,  27).  ^* Image"  means  the  shadow 
or  outline  of  a  figure,  while  "likeness''  denotes  the  re- 
semblance of  that  shadow  to  the  figure.  These  two  words 
are  practically  synonymous.  We  may  express  the  lan- 
guage as  follows  :  "  Let  us  make  man  in  our  image  to  be 
our  likeness."  That  man  was  made  in  the  "image  "  and 
" likeness '^  of  God  is  fundamental  in  all  God's  dealings 
with  man  (cf.  ix.  6 ;  1  Corinthians  xi.  7 ;  Ephesians  iv. 
21-24 ;  Oolossians  iii.  10  ;  James  iii.  9). 

What  is  the  meaning  of  the  term  "image  and  like- 
ness" ?  Are  we  to  understand  that  God  has  parts  and 
passions  as  a  man,  and  that  these  terms  designate  phys- 
ical likeness?  Deuteronomy  iv.  15  contradicts  such  a 
physical  view  of  God:  "Take  ye  therefore  good  heed 
unto  yourselves ;  for  ye  saw  no  manner  of  similitude  on 
the  day  that  the  Lord  spake  unto  you  in  Horeb  out  of 
the  midst  of  the  fire."  Nor  does  Psalm  xvii.  15  denote 
physical  likeness  to  God,  for  the  Eevised  Version  makes 
the  verse  read  :  "I  shall  be  satisfied  when  I  awake  with 
beholding  thy  form."  It  is  fair,  however,  to  believe  that 
erectness  of  posture,  intelligence  of  countenance,  and  a 
quick  glancing  eye  characterized  the  first  man.  The 
terms  "image  and  likeness"  are  interpreted  in  Bible  lan- 
guage as  referring  to  moral,  intellectual,  and  spiritual 
qualities:  "knowledge,  righteousness,  and  holiness  of 
truth"  (Ephesians  iv.  23,  24;  Oolossians  iii.  10).  Prob- 
ably dominion,  authority  over  the  rest  of  God^s  creation 
is  involved  in  "image  and  likeness  "  (1  Corinthians  xi.  7). 


n 

The  Relation  of  Man  to  God — Sinless  and  Sinful 
{Chapters  ii.  and  m.) 

I.  Man  as  Sinless  and  Unfallen (chap.  ii.).  Chapter 
two  is  not  a  second  and  different  account  of  the  creation 
recorded  in  chapter  one,  but  a  detailed  account  of  one  part 
of  it,  namely,  the  creation  of  man.  Man  is  but  a  part 
of  the  general  creation  in  chapter  one,  his  creation  being 
spoken  of  in  connection  with  that  of  trees,  plants,  flowers, 
birds,  beasts,  and  fishes.  The  second  chapter  separates 
man  from  all  these,  and  discusses  his  origin,  his  nature, 
and  his  environment.  In  other  words,  in  chapter  one 
you  have  the  account  of  the  creation  of  man  in  general  j 
in  chapter  two,  in  detail.  Here  is  shown  God's  interest 
in  man  as  the  crowning  work  of  His  creation.  Four 
things,  especially,  are  of  interest  in  this  chapter  : 

First  Mart's  Origin  and  Nature,  "  And  the  Lord  God 
formed  man  of  the  dust  of  the  ground,  and  breathed  into 
his  nostrils  the  breath  of  life  ;  and  man  became  a  living 
soul  '^  (ii.  7).  From  this  verse  we  learn  that  man  is  dust 
inbreathed  by  deity.  When  God  made  the  plant,  He 
gave  it  a  body.  When  He  made  the  beast.  He  gave  it  a 
body  and  a  soul  (that  is,  a  certain  kind  of  soul,  for  the 
soul  of  the  beast  is  different  in  origin,  nature,  and  destiny 
from  that  of  man.  A  beast  may  have  will,  but  not  self- 
will  ;  determination,  but  not  self-determination ;  con- 
sciousness, but  not  self-consciousness).  When  God  made 
man.  He  gave  him  a  body,  as  the  plant ;  a  soul,  as  the 
beast ;  but  also  a  spirit  from  Himself,  which  was  the  re- 
sult of  divine  inbreathing.     It  was  the  inbreathing  into 

25 


26  The  Book  of  Genesis 

man  of  the  divine  Spirit  (or  Spirit)  that  made  man  a  liv- 
ing soul,  and  it  is  this  very  Spirit  of  God  in  man  which 
differentiates  him  from  the  beast,  and  that  unites  him 
with  God.     A  man  without  religion  is  not  a  man. 

"  For  what  are  men  better  than  sheep  or  goats, 
If,  knowing  God,  they  lift  not  hands  of  prayer 
Both  for  themselves  and  those  who  call  them  friend?'* 

Solomon  says:  ^^Fear  God,  and  keep  his  command- 
ments :  for  this  is  the  whole  (duty  of)  man  ^'  { Ecclesiastes 
xii.  13).  A  man  without  religion  is  not  a  full,  complete, 
whole  man.  Any  system  of  education  that  omits  the 
religious  element  is  not  true  education.  Education  has 
been  defined  as  the  '*  development  of  the  normal  faculties 
of  man."  Greek,  Latin,  German,  French,  mathematics, 
and  many  other  such  studies  are  not  absolutely  necessary 
to  a  normal  man.  A  man  may  be  normal  and  not  be 
versed  in  any  of  these  subjects.  Religion,  however,  is  a 
normal  faculty  of  man  ;  and  no  man  is  educated  and  no 
system  of  education  is  truly  worthy  of  the  name  that  does 
not  include  the  care  of  the  soul.  Our  modern  system 
of  education  is  incomplete  and  insufficient  in  so  far  as  it 
does  not  develop  the  religious,  which  is  a  normal  faculty 
of  man. 

Man  is  body,  soul,  and  spirit ;  or,  more  properly, 
spirit,  soul,  and  body  (cf.  1  Thessalonians  v.  23 ; 
Hebrews  iv.  12).  The  body  is  that  which  may  be  played 
upon  by  the  spirit  or  soul,  and  thus  a  man,  in  as  far  as 
he  allows  either  one  of  these  to  predominate  over  the 
body,  is  either  ^'soulish"  or  ''spiritual.'^  Paul  speaks 
of  the  '^  natural  "  (soulish)  man  and  the  ^^  spiritual  '^  man 
(1  Corinthians  ii.  14,  15). 

Adam  and  Eve  were  created  with  sinless  natures,  but 
with  the  possibility  of  sinning. 


The  Relation  of  Man  to  God  27 

Our  attention  is  drawn  to  the  intellectual  power  of  our 
first  parent.  Genesis  ii.  19  is  very  clear  in  its  teaching 
that  man  was  created  and  endowed  with  superior  intel- 
lectual faculties.  Adam  had  not  only  the  power  of 
speech,  but  the  power  of  reasoning  and  thought  in  con- 
nection with  speech.  He  could  attach  words  to  ideas. 
This  is  not  the  picture,  as  evolution  would  have  us  be- 
lieve, of  an  infantile  savage  slowly  groping  his  way 
towards  articulate  speech  by  imitation  of  the  sounds  of 
animals. 

From  all  this  it  is  evident  that  man's  original  state  was 
not  one  of  savagery.  Indeed,  there  is  abundant  evidence 
to  show  that  man  has  been  degraded  from  a  very  much 
higher  stage.  Both  the  Bible  and  science  agree  in  mak- 
ing man  the  crowning  work  of  God,  and  that  there  will 
be  no  higher  order  of  beings  here  on  the  earth  than  man. 
We  must  not  forget  that  while  man,  from  one  side  of  his 
nature,  is  linked  to  the  animal  creation,  he  is  yet  supra- 
natural — a  being  of  a  higher  order  and  more  splendid 
nature ;  he  is  in  the  '*  image  and  likeness  of  God."  Man 
has  developed  not  from  the  ape,  but  away  from  it.  He 
never  was  anything  but  potential  man.  '^No  single 
instance  has  yet  been  adduced  of  the  transformation 
of  one  animal  species  into  another,  either  by  natural 
or  artificial  selection  ;  much  less  has  it  been  demonstrated 
that  the  body  of  the  brute  has  ever  been  developed  into 
that  of  the  man.  The  links  that  should  bind  man  to  the 
monkey  have  not  been  found.  Not  a  single  one  can  be 
shown.  None  have  been  found  that  stood  nearer  the 
monkey  than  the  man  of  to-day." — Agassiz. 

Second.  Man's  Environment— Eden.  Adam  and  Eve 
were  placed  in  the  garden  of  Eden,  in  which  everything 
was  in  a  state  of  perfection.  There  was  nothing  to  defile 
or  destroy.  Everything  was  beautiful  in  its  season. 
This  Edenic  condition  is  called  ''  Paradise. "    Its  location 


28  The  Book  of  Genesis 

and  boundaries  are  distinctly  stated  in  this  chapter 
(vers.  9-17).  Just  in  what  part  of  the  world  it  was 
located,  we  may  not  be  able  definitely  to  state  at  the 
present.  The  work  of  man  was  to  ^^  dress  it  and  to  keep 
it. "  Here,  doubtless,  was  work  without  weariness,  a  per- 
fect environment  for  a  perfect  man.  It  may  be  of  interest 
to  note  that  the  first  two  and  the  last  two  chapters  of  the 
Bible  deal  with  a  perfect  condition  or  existence  in  which 
there  is  nothing  to  defile,  hurt,  or  destroy.  The  first 
paradise  was  lost  through  sin ;  the  second  is  regained 
through  Christ,  and  can  never  be  lost.  The  ^*  tree  of 
life"  we  read  of  in  the  second  and  third  chapters  of 
Genesis  is  not  mentioned  again  throughout  the  whole 
Bible  until  we  come  to  the  book  of  Eevelation,  in  which 
is  described  for  us  the  environment  of  redeemed  and 
glorified  humanity. 

Third.  MarCs  Companion — Eve.  Here  we  have  the  ac- 
count of  the  creation  of  Eve,  the  companion  of  Adam. 
God's  thought  and  purpose  for  man  are  indicated  here 
— that  purpose  is  marriage.  God  made  them  "  male  and 
female ' '  for  the  purpose  of  marriage  and  the  propagation 
of  the  race.  Do  men  and  women  thwart  God's  plan  when 
they  do  not  carry  out  His  intended  purpose!  God's 
creative  purpose  for  the  race  is  marriage.  There  are 
some  recognized  exceptions  to  this  rule,  of  course 
(Matthew  xix.  3-12),  but  otherwise  the  purpose  of  God  is 
clearly  declared.  It  is  of  interest  to  note  that  woman 
was  taken,  not  from  man's  head,  to  be  above  him ;  nor 
from  his  feet,  to  be  below  him  ;  but  from  his  side,  to  be 
equal  with  him  and  his  companion  in  life.  Yet  see 
1  Corinthians  xi.  2-11  for  woman's  relation  to  man. 

In  this  connection  we  should  remember  that  marriage 
is  an  institution  ordained  of  God  and  has  come  down  to 
us  from  man's  state  of  innocency.  The  uniting  in  mar- 
riage of  man  and  woman  makes  them  forever  one.     Our 


The  Relation  of  Man  to  God  29 

Lord  Jesus  bases  very  defiuite  teachiag  regarding  divorce 
on  this  passage,  and  leads  us  to  believe  that  a  second 
marriage  contracted  by  either  one  of  the  parties  during 
the  lifetime  of  the  other  party  constitutes  adultery. 
Nothing  but  the  death  of  the  other  partner  gives  the  right 
to  another  marriage  (cf.  Matthew  v.  32  j  xix.  3-9 ;  Mark 
X.  2-12;  Luke  xvi.  18).  It  is  the  basis,  also,  of  Paulas 
teaching  (Romans  vii.  1-3  ;  1  Corinthians  vii.  10). 

Fourth.  The  Dominion  Given  to  Man.  In  man's  hand 
was  placed,  by  God,  the  scepter  of  dominion  over  all 
things  that  God  had  created.  This  dominion  lasted  until 
sin  entered  into  the  race.  Without  doubt  the  beasts  of 
the  field  were  subject  to  the  will  of  our  first  parents.  It 
is  a  characteristic  of  the  millennial  age  that  the  beasts 
shall  be  subject  to  the  will  of  the  redeemed  (Isaiah 
xi.  6-9).  It  is  interesting  to  note  that  our  Lord,  during 
His  temptation,  was  ^'with  the  wild  beasts"  in  the 
wilderness  (Mark  i.  13),  and  yet  they  did  not  harm  Him. 
All  the  creation  was  involved  in  the  fall  of  man 
(Romans  viii.  19-22).  Now,  instead  of  the  beasts  being 
afraid  of  man,  man  is  afraid  of  the  beasts.  Some  day  it 
will  be  otherwise  (Isaiah  xi.,  xxxv.). 

2.  Man  as  Sinful  and  Fallen  (chap.  iii.).  Man  was 
created,  not  only  sinless,  but  a  free  agent  and  a  moral 
being.  Communion  with  God  was  by  obedience,  and 
righteousness  by  testing.  The  purpose  of  this  chapter  is 
to  show  the  entrance  of  sin  into  the  human  race — not  into 
the  loorldy  for  sin  was  in  the  world  before  Adam  fell,  and 
was  probably  introduced  into  the  world  by  the  fall  of 
Satan  and  his  angels  (see  page  21). 

The  doctrine  of  the  fall  of  man  (chap.  Hi.). 

Other  religions  beside  Christianity  recognize  this  great 
and  awful  fact.  Did  we  not  possess  such  an  account  as 
we  find  in  Genesis  iii.  of  the  fall  of  man  from  his  original 


30  The  Book  of  Genesis 

condition,  we  would  have  to  invent  one,  for  without  such 
a  narrative  the  present  awful  condition  of  man  in  such 
striking  contrast  to  the  picture  of  chapters  one  and  two 
would  have  to  be  accounted  for.  This  chapter  in  Genesis 
gives  the  fullest  account  of  this  awful  tragedy  in  the  ex- 
perience of  mankind.  Other  scriptures,  however,  should 
be  considered  in  this  connection  (Genesis  vi.  5  j  viii.  21 ; 
Psalm  xiv.  ;  Eomans  iii.  10-23  ;  v.  12-19 ;  1  Timothy 
ii.  14).  When  we  compare  Genesis  i.  26 — man's  original, 
sinless  condition — with  vi.  5 — setting  forth  man's  sinful 
and  deplorably  fallen  state,  we  naturally  ask  for  a  reason 
for  the  difference  between  these  two  conditions.  The 
reason  is  given  in  this  account  of  the  fall. 

This  chapter  is  to  be  looked  upon  as  actual,  literal  his- 
tory. It  is  not  fair  to  call  some  parts  of  this  chapter 
literal,  and  others  allegorical,  mythical,  figurative.  The 
whole  chapter  must  be  interpreted  in  the  same  manner. 
The  geographical  locations  in  connection  with  the  story 
of  the  fall  are  historical.  The  curse  pronounced  on  the 
man,  the  woman,  and  the  ground,  are  certainly  literal. 
Is  it  not  a  fact  that  death  is  in  the  world  to-day  as  the 
wages  of  sin  and  not  simply  as  a  debt  of  nature  ?  Is  it 
not  a  fact  that  the  ground  brings  forth  thorns  and  briers  ? 
Is  it  not  a  fact  that  man  earns  his  bread  by  the  sweat  of 
his  brow  ?  Is  it  not  a  fact  that  children  are  born  into  the 
world  over  the  ever  thorny  way  of  a  woman's  pain,  and 
anguish,  and  fear  ?  Unquestionably  Christ  and  the  Scrip- 
ture writers  regarded  the  event  as  historical  and  literal 
(Matthew  xix.  4  ;  Mark  x.  6 ;  2  Corinthians  xi.  3  j 
1  Timothy  ii.  13-15  ;  1  Corinthians  xv.  56). 

It  must  be  kept  in  mind  that  Adam  and  Eve  were  free 
moral  agents  ;  that  while  they  were  sinless  beings,  it  was 
yet  possible  for  them  to  sin,  just  as  it  was  possible  for 
them  not  to  sin.  A  careful  reading  of  the  narrative  leads 
to  the  following  remarks  on  the  fall ; 


The  Relation  of  Man  to  God  31 

The  sin  of  our  first  parents  was  purely  volitional ;  it 
was  an  act  of  their  own  determination.  Their  sin  was, 
like  all  other  sin,  a  voluntary  act  of  the  will. 

It  came  from  an  outside  source,  that  is  to  say,  it  was 
instigated  from  without.  There  was  no  sin  in  the  nature 
of  the  first  human  pair.  Consequently  there  must  have 
been  an  ungodly  principle  already  in  the  world.  Prob- 
ably the  fall  of  Satan  and  the  evil  angels  had  taken  place 
already. 

The  essence  of  the  first  sin  lay  in  the  denial  of  the 
divine  will ;  an  elevation  of  the  will  of  man  over  the  will 
of  God. 

It  was  a  deliberate  transgressing  of  a  divinely  marked 
boundary  ;  an  overstepping  of  the  divine  limits. 

In  its  last  analysis,  the  first  sin  was,  what  each  and 
every  sin  committed  since  has  been,  a  positive  disbelief 
in  the  word  of  the  living  God — a  belief  of  Satan  rather 
than  a  belief  in  God. 

It  is  helpful  to  note  that  the  same  lines  of  temptation 
that  were  presented  to  our  first  parents  were  presented  to 
Christ  in  the  wilderness  (Matthew  iv.  1-11),  and  have 
been  to  men  ever  since  (1  John  ii.  15-17).  Satan's 
program  is  short  and  shallow  after  all. 

Looking  at  the  effects  of  the  fall  in  Genesis  alone,  we 
see  its  eifect  on  Adam  and  Eve,  chapter  iii. ;  their  family 
— the  murder  of  Abel  by  Cain,  chapter  iv.  ;  and  on  the 
race,  ending  with  the  flood,  chapters  v.-ix. 

The  results  of  the  fall  in  the  experience  of  our  first  par- 
ents were  as  follows  : 

The  ground  was  cursed,  so  that  henceforth  it  would  not 
yield  good  alone  (Genesis  iii.  17). 

Sorrow  and  pain  to  the  woman  in  child-bearing,  and 
subjection  of  woman  to  the  man  (Genesis  iii.  16). 

Exhausting  physical  labour  in  order  to  subsist  (Genesis 
iii.  19). 


32 


The  Book  of  Genesis 


Physical  and  spiritual  death  (Genesis  iii.  19 ;  iii.  2  j 
V.  5  ;  Eomans  v.  12). 

Of  course,  with  all  this  came  also  a  fear  of  God,  a  shame 
because  of  sin,  a  hiding  from  God's  presence,  and  finally, 
an  expulsion  from  the  garden  (Genesis  iii.  8-11,  22-24). 

The  results  on  the  race  may  be  summed  up  in  the  state- 
ment of  Paul  in  Eomans  v.  12 — '^Wherefore,  as  by  one 
man  sin  entered  into  the  world,  and  death  by  sin  ;  and  so 
death  passed  upon  all  men,  for  that  all  have  sinned." 
*'  For  the  judgment  was  by  one  to  condemnation  "  (v.  16). 
^*  For  as  by  one  man's  disobedience  many  were  made  sin- 
ners'' (v.  19).  All  men  were  in  Adam  when  he  sinned  ; 
fallen  he,  fallen  they.  Herein  lies  the  truth  of  the  organic 
unity  of  the  race.     "In  Adam  all  die." 

All  men,  now,  since  the  fall,  without  respect  of  condi- 
tion or  class,  are  sinners  before  God.  There  may  be  a 
difference  in  the  degree,  but  not  in  the  fact  of  sin.  All 
men,  Jew  and  Gentile,  have  missed  the  mark,  and  failed 
to  attain  to  God's  standard.  There  is  none  righteous,  no, 
not  one  (Eomans  iii.  9,  10,  22,  23 ;  Psalm  xiv.  ;  Isaiah 
liii.  6).  The  whole  world  rests  under  condemnation, 
wrath,  and  curse  :  "That  every  mouth  may  be  stopped, 
and  all  the  world  may  become  guilty  before  God  "  (Eomans 
iii.  19).  The  law  of  God  demands  a  perfect  obedience  ; 
but  no  son  of  man  can  yield  such  obedience  ;  hence  the 
curse  of  a  broken  law  rests  upon  those  breaking  it  (Gala- 
tians  iii.  10  ;  Ephesians  ii.  3).  The  wrath  of  God  abides 
on  all  not  vitally  united  by  faith  to  Jesus  Christ 
(John  iii.  36). 

TJnregenerate  men  are  regarded  as  children  of  the  devil, 
and  not  sons  of  God.  "Ye  are  of  your  father  the  devil '' 
(1  John  iii.  8-10  ;  John  viii.  44).  "  And  we  know  that 
we  are  of  God,  and  the  whole  world  lieth  in  wickedness 
(in  the  wicked  one,  E.  V.) "  (1  John  v.  19). 

The  whole  race  of  men  are  in  helpless  captivity  to  sin 


The  Relation  of  Man  to  God  33 

and  Satan  (Eomans  vii.  ;  John  viii.  31-36 ;  Ephesians 
ii.  3). 

The  entire  nature  of  man,  mentally,  morally,  spiri- 
tually, physically,  is  sadly  affected  by  sin.  The  under- 
standing is  darkened  (Ephesians  iv.  18 ;  1  Corinthians 
ii.  14)  J  the  heart  is  deceitful  and  wicked  (Jeremiah 
xvii.  9,  10) ;  the  mind  and  conscience  are  defiled  (Genesis 
vi.  5 ;  Titus  i.  15)  ;  the  flesh  and  spirit  are  defiled 
(2  Corinthians  vii.  5)  j  the  will  is  enfeebled  (Eomans 
vii.  18;  J  and  we  are  utterly  destitute  of  any  Godlike  quali- 
ties which  meet  the  requirements  of  God's  holiness 
(Eomans  vii.  18). 

What  does  all  this  mean?  *'  It  does  not  mean  the  en- 
tire absence  of  conscience  (John  viii.  9)  ;  nor  of  all  moral 
qualities  (Mark  x.  21)  j  nor  that  men  are  prone  to  every 
kind  of  sin  (for  some  sins  exclude  others).  It  does  mean, 
however,  that  man  is  totally  destitute  of  love  to  God 
which  is  the  all-absorbing  commandment  of  the  law  (John 
V.  42) ;  that  the  natural  man  has  an  aversion  to  God 
(Eomans  viii.  7)  ;  that  all  that  is  stated  above  is  true  of 
man  j  that  man  is  in  possession  of  a  nature  that  is  con- 
stantly on  the  down  grade,  and  from  the  dominion  of  which 
he  is  totally  unable  to  free  himself  (Eomans  vii.  18,  23).'' 
— D?\  Strong. 

In  this  chapter  (iii.  15)  we  find  the  first  Messianic 
promise.  The  Eedeemer  of  the  race  is  to  be  of  *^  the  seed 
of  the  woman,''  that  is,  human  (cf.  Galatians  iv.  4  ;  Mat- 
thew i.  16-18).  God's  gracious  provision  at  the  moment 
of  man's  awful  sin  is  here  set  forth,  and  from  this  time 
on  the  entire  Bible  is  occupied  with  the  development  and 
fulfillment  of  this  Messianic  promise. 


m 

The  Relation  of  Man  to  His  Fellowmen 

(  Chapters  iv.  and  v.) 

HEEE  is  set  before  us  the  development  of  sin  in 
the  family  life.  The  ^'  image  of  God  ^'  had  been 
lost  in  the  fall,  so  we  are  now  told  that  Adam 
^*  begat  a  son  in  his  own  likeness,  after  his  own  image  ^* 
(cf.  Genesis  v.  1,  3).  Note  the  expression  ^' after  his  own 
image ' ' — not  after  the  *  ^  image  of  God.  ^  ^  Did  David  have 
this  thought  in  mind  when  he  said:  ** Behold,  I  was 
shapen  in  iniquity  ;  and  in  sin  did  my  mother  conceive 
me  "  (Psalm  li.  5)  ? 

Chapter  four  contains  the  story  of  the  two  brothers, 
their  occupations  and  their  offerings.  In  Cain  we  see  the 
result  of  nursing  evil  thoughts  until  they  grow  into  mur- 
der (cf.  1  John  iii.  11-16).  Cain's  offering  was  rejected 
because  of  the  condition  of  his  heart.  The  heart,  not  the 
altar,  sanctifies  the  gift  (cf.  1  John  iii.  12).  Abel's  offer- 
ing was  accepted  because  he  was  in  right  relations  with 
God  :  **  By  faith  Abel  offered  unto  God  a  more  excellent 
sacrifice  than  Cain"  (Hebrews  xi.  4).  There  was  no 
respect  of  persons  with  God.  Had  Cain  been  willing  to 
turn  from  his  evil  way,  the  sin-offering  was  at  the  door  ; 
he  could  have  offered  that,  and  found  favour  with  God, 
just  as  Abel  offered  an  acceptable  sacrifice.  There  seems 
to  be  no  doubt  but  what  our  first  parents  and  Cain  and 
Abel  had  received  instructions  with  reference  to  their 
proper  approach  unto  God.  Abel  came  in  the  right  way, 
both  as  to  life  and  sacrifice — by  faith  and  with  blood ; 
Cain  did  neither,  although  he  could  have  done  both. 

34 


The  Relation  of  Man  to  His  Fellowmen     35 

It  seems  apparent  that  the  main  purpose  of  chapters 
four  and  five  is  to  set  before  us  the  beginning  of  two  dif- 
ferent lines  of  development — Cain,  representing  the  god- 
less (iv.  1-25),  and  Seth,  representing  the  godly  seed 
(iv.  25-v.  32).  Chapter  four  shows  the  growth  of  the  line 
from  Cain,  and  it  is  worth  noting  that  the  line  begins 
(iv.  8)  and  ends  (iv.  23-25)  with  murder ;  whereas  the 
line  of  Seth  begins  with  godliness  (iv.  26)  and  ends  with 
translation  into  God's  presence  (v.  24).  It  is  evidently 
the  purpose  of  the  writer  of  Genesis  to  set  before  us  the 
beginning  of  the  promised  line,  through  which  should 
come  the  Messiah.  Here  begin  two  different  tendencies, 
dispositions,  orders,  two  different  races,  as  it  were,  two 
great  classes  with  different  attitudes  towards  God  and  His 
promises — the  line  of  Seth  and  his  posterity,  submitting 
to  God  by  faith  ;  the  line  of  Cain  and  his  posterity,  showing- 
obstinate  estrangement  from  God.  These  two  lines  show 
the  development  of  evil,  and  the  development  and  carry- 
ing out  of  the  purpose  of  God  in  the  world. 

The  line  of  Cain  and  his  posterity  is  traced  in  iv.  1-25. 
The  development  of  sin  and  wickedness  is  noticeable. 
Note  the  progress  of  worldliness  in  the  building  of  cities 
which  Cain  named  after  his  posterity,  the  invention  of 
the  arts  and  weapons  of  war ;  the  line,  finally,  becoming 
so  debased  as  to  write  poetry  about  murder.  The  seventh 
in  the  line  of  Cain  was  a  murderer.  That  is,  as  it  were, 
the  completion  of  the  development  of  this  line. 

In  the  line  of  Seth  and  his  posterity  (iv.  26-v.  32)  is 
set  forth  the  godly  seedi  This  line  is  traced  to  its  sev- 
enth, Enoch,  who  walked  with  Gfod,  and  ends  in  endless 
life.  Now  men  began  to  call  themselves  by  the  name  of 
Jehovah  (iv.  26  ;  cf.  Acts  xi.  26).  This  would  seem  to 
indicate  an  opposition  to  those  who  probably  called  them- 
selves after  the  names  of  idols. 

Striking  differences  are  noted  in  the  genealogies  of  Cain 


36  The  Book  of  Genesis 


and  Seth.  The  Cainites  are  mentioned  first ;  the  Seth- 
ites  last  (cf.  1  Corinthians  xv.  46).  No  ages  or  particu- 
lars are  attached  to  the  line  of  Cain,  but  are  always  to  the 
line  of  Seth.  The  line  of  Cain  stands  for  an  ungodly  civ- 
ilization as  its  ultimate  aim,  while  the  line  of  Seth  repre- 
sents a  development  built  on  principles  governed  by  the 
fear  of  God. 


IV 

The  Development  of  Sin  in  the  Race — The 

Penalty  of  Sin 

{Chapters  vi.-viii.) 

IF  chapters  four  and  five  show  the  development  and 
results  of  sin  in  the  family  life,  then  chapters  six  to 
eight  give  us  the  results  in  the  experience  of  the 
race.  Chapter  six  presents  an  awful  picture  of  the  guilt 
of  the  race,  its  lewdness  and  moral  depravity.  The  in- 
termarriage of  the  Cainites  and  Sethites  is  doubtless  ac- 
countable for  it.  By  the  ^^sons  of  God"  here  the  writer 
believes  the  Sethites  are  meant,  and  by  the  *' daughters 
of  men"  the  descendents  of  Cain — the  godly,  and  un- 
godly seed.  The  awful  moral  decay  here  described  re- 
sulted from  believers  and  unbelievers  being  unequally 
yoked  together  (2  Corinthians  vi.  14-17).  The  ^'  giants '' 
spoken  of  here  may  refer  as  much  to  character  as  to 
stature.  What  is  indicated  is  that  might,  not  right, 
ruled  in  those  days  ;  that  men  were  noted  for  their 
mighty  deeds  and  achievements  rather  than  for  their 
godly  character. 

Amid  this  universal  wickedness  there  is  one  excep- 
tion— Enoch,  who  walked  with  God.  So  it  is  possible  to 
stand  alone,  even  in  a  godless  world. 

The  evil  condition  of  the  race  brought  sorrow  to  the 
heart  of  God.  He  repented  that  He  had  made  man.  By 
^^ repent"  we  are  to  understand,  not  that  God  changed 
His  mind,  but  His  purpose  and  dealings  only,  with  refer- 
ence to  the  race.     There  was  only  one  thing  to  do  and 

37 


q8  The  Book  of  Genesis 

that  was  to  wipe  out  the  race  and  make  a  new  beginning 
in  Noah,  which  He  did  (vi.  5-10). 

The  Flood  (vi.  13-viii.  19).  The  flood  was  a  mani- 
festation of  mercy  as  well  as  of  judgment.  What  otherN 
alternative  could  a  holy  God  have  ?  The  Scriptural  ac- 
count of  the  flood  is  corroborated  by  the  tradition  of  all 
nations.  Geology  also  corroborates  it.  Yet  the  story  is 
to  be  considered  from  the  religious  rather  than  from  the 
scientific  point  of  view.  By  the  ^*  whole  earth '^  we  are 
to  understand  the  earth  **that  then  was,"  by  which  is 
meant  that  part  of  the  earth  which  was  occupied  by  the 
race. 

The  enormous  size  of  the  ark  need  cause  no  concern. 
Men  used  to  laugh  at  its  tremendous  size  as  being  un- 
wieldy. There  are  steamships  to-day  which  exceed  the 
ark  in  dimensions,  and  yet  they  are  manipulated  with  ease. 

There  is  no  discrepancy  between  the  command  of  God 
to  Noah  to  take  two  animals  of  each  kind,  and  the  com- 
mand, given  probably  a  hundred  years  later,  to  take 
seven  of  each  kind,  into  the  ark.  Doubtless  the  '^  two's '' 
were  for  future  increase,  and  the  "seven's,"  being  clean 
beasts,  were  for  sacrifice. 

The  New  Testament  makes  use  of  the  flood  in  the  fol- 
lowing ways  :  To  show  the  completeness  of  God's  work, 
that  He  will  have  holiness  at  any  cost  (cf.  2  Peter  iii. 
4-16) ;  that  there  is  a  Judge  over  the  earth  who  is  not  too 
good  to  punish  sin  ;  that  God  will  remember  His  cove- 
nant promise  (cf.  bow  in  the  clouds,  Genesis  ix.  11-17); 
that  the  earth  will  some  day  be  destroyed  by  fire  (2  Peter 
iii.  4-16). 

Other  references  to  the  flood  in  the  Bible  :  Job  xxii. 
15,  16 ;  Psalm  xc.  5  ;  Matthew  xxiv.  38,  39  ;  Luke  xvii. 
26,  27 ;  Hebrews  xi.  7 ;  1  Peter  iii.  20  j  2  Peter  ii.  5 ; 
iii.  4-7. 


The  Development  of  Sin  in  the  Race        39 

The  Second  Probation  of  the  Race  in  Noah  (ix.  1- 
xi.  9).  The  deliverauce  of  Noah  and  his  family  as  the 
nucleus  of  a  new  race  is  set  forth  in  ix.  1-19. 

With  Noah  begins  what  may  be  called  the  second  pro- 
bation of  the  race,  the  first  being  in  Adam,  which  was  a 
total  failure  ending  with  the  flood.  The  probation  of 
the  race  in  Noah  also  was  a  failure,  endiug  with  the  con- 
fusion of  tongues  at  the  tower  of  Babel  (chap.  xi.).  The 
third  probation  of  the  race,  beginning  with  Abraham 
(xii.  1)  and  representing  the  nation  of  Israel,  the  history 
of  which  is  set  forth  in  the  entire  Old  Testament  (after 
Genesis  xi.),  the  gospels,  and  Acts,  was  also  a  failure. 
The  fourth  probation  of  the  race  in  Christ,  beginning 
with  the  gospels  and  ending  with  Eevelation,  is  a  glori- 
ous success.    See  Chart  (p.  40). 

The  second  probation  of  the  race  in  Noah  is  signalized 
by  the  pronouncement  of  the  same  blessing  upon  Noah 
as  upon  Adam  (cf.  i.  28,  29  with  ix.  1-3).  A  new  cov- 
enant is  entered  into  with  Noah,  the  sign  of  which  is  the 
rainbow  (ix.  11-17).  The  rainbow  is  for  God  to  look  at. 
We  do  not  always  see  it,  but,  on  the  other  side  of  the 
cloud.  He  does. 

Noah's  sin  is  then  described  (ix.  18-29).  How  frail  a 
thing  is  man  !  How  helpless  without  God  !  God  had 
given  Noah  the  earth — to  use  it,  but  now  he  abuses  it. 
This  is  the  first  "  drunk  ''  recorded  in  the  Bible,  and  the 
shame  which  accompanied  it  has  accompanied  all  others. 
Noah  fell  in  connection  with  his  own  occupation.  He 
could  face  an  ungodly  world,  and  yet  fell  in  his  own 
home.  Pure  all  the  days  of  his  youth  and  manhood,  he 
falls  in  his  old  age.  ^'  Let  him  that  thinketh  he  standeth 
take  heed  lest  he  fall''(l  Corinthians  x.  12;  Matthew 
xxvi.  41). 

In  the  rebuke  of  Ham  we  see  the  folly  of  making  a 
joke  out  of  sin.     Only  fools  make  a  mock  at  sin.     The 


40 


The  Book  of  Genesis 


(x) 
CO 
(1} 
t^ 

(^ 

D 
O 

a: 
o 

o 

(^ 

<  -^ 

< 
;^ 

D 
X 

X 
H 

O 

z 

o 

< 
ffl 

o 

p^ 
Pu 


u 

Xi 

H 

J3    ^ 

. -  ^  o  2 

p  .  m".  o  2  • 

^•o  a         go 
_,  a  o      a  Hoi 

Dispersion  and 

confusion  of 

languages 

(Gen.  xi.) 

Cast  off.    Jerusalem 
trodden  down 
(Luke  xxi.  24) 

A  godly  seed 

(Isa.  liii.  II) 

(Eph.  ii.  6,7) 

(Phil.  ii.  9) 

4.* 

M 
V 
Oi 

o 

H 

Failure  through 

disobedience 

(Gen.  iii.) 

Failure  through 

centralization 

(Babel,  Gen.  xi. ;  also 

ix.  21) 

Failure  through 
compromise  and 

idolatry ;  rejection 
of  Christ 

(Matt,  xxlii.  37-39) 

in 
«    X 

a   •- 

fas 

(8 

01 

o 

M 

'C 

V 

u 

ei 
JS 
O 
u 
JQ 
H 

c    •> 
V  O 
>  — 
o 
O 

Covenant  of 

possession 

(Gen.  ix.  1-3) 

ba 

.5 
*S  ,-^ 

2  " 
S  « 

11 

0 

u 

u 
hi   -"• 

««  :- 
0   > 

*> 

0  JH 
(d    u 

> 
0 
0 

c 
o 
'■♦3 

•3 
a 
o 
O 

u 
H 

o 

o  « 

5^ 

0      M 

^    X 

a- 

3  c 

u    u 

0  0 

M 

.2   X 

0 

2 

M 

.t:  > 

fa     <M 

a 

c 

u 

H 

Its  o* 

o     . 
u  a 
u   «> 

•a 

0       M 
"       C< 

V     " 

•=5    X 

c    . 
—  c 

Is 

n 

c  2^ 

0       Xv 

3  ** 

.t:  S 
0  0 

Holy  Spirit 

(Matt,  iii.  16,  with 

Isa.  Ixi.  I) 

c 

V 

H 

Q    c 

<     X 

0  ": 
0 

ABRAHAM 

(Israel) 

(Gen.xii.-Matt.) 

> 

X   a 
0  g 

0 

The  Development  of  Sin  in  the  Race       41 

blessing  of  Noah  on  his  children  has  been  proven  true  by 
history.  Canaan  remains  cursed  until  this  day.  Je- 
hovah is  the  God  of  Shem,  for  throughout  all  the  ages 
the  Jews  have  preserved  monotheism.  Japheth  has  en- 
tered into  the  blessings  of  Shem,  and  his  descendents 
control  the  world  to-day. 

Chapter  ten  gives  an  account  of  the  generations  of 
Noah,  the  second  head  of  the  race,  just  as  chapter  five 
gave  the  generations  of  Adam,  the  first  head  of  the  race. 
These  genealogies  are  given  to  show  the  Messianic  line. 
These  tables  may  be  looked  upon,  also,  as  God's  farewell 
to  the  nations,  ere  He  chooses  Abraham  5  and  yet  they 
are  a  loving  reminder  that  the  nations  are  His,  even  as 
Israel,  and  that  He  is  their  Creator.  This  list  of  names 
is  used  almost  unchanged  in  1  Chronicles,  showing  that 
its  correctness  was  recognized  up  to  that  time. 

This  chapter  sets  forth  the  beginning  of  nations.  We 
have  here  the  unity,  division,  and  dispersion  of  the  race. 
The  fact  of  the  unity  of  the  race  is  also  set  forth.  All 
mankind  has  sprung  from  one  common  source.  God 
hath  made  of  one  blood  all  nations  that  dwell  on  the 
earth  (Acts  xvii.  26).  This  is  an  argument  for  the 
brotherhood  of  man. 

Chapter  eleven  describes  the  building  of  the  tower  of 
Babel,  and  really  belongs  to  chapter  ten.  God's  com- 
mand to  Noah  and  his  descendents  to  scatter  and  people 
the  earth  was  evidently  disobeyed,  for  here  we  find  con- 
centrated ungodliness,  self-seeking,  and  defiance  against 
God.  Men  would  make  a  name  for  themselves  rather 
than  glorify  God.  God  commanded  diffusion  ;  men  de- 
termined on  concentration.  The  building  of  the  tower 
of  Babel  was  a  manifestation  of  the  defiance  of  God's 
command,  the  confusion  of  tongues  an  evidence  of  God's 
determination  that  His  command  to  disperse  should  be 
carried  out. 


42  The  Book  of  Genesis 

The  confusion  of  tongues  should  be  studied  in  connec- 
tion with  the  gift  of  tongues  on  the  day  of  Pentecost 
(Acts  ii.)  and  Eevelation  vii.  9.  Where  sin  abounds, 
grace  much  more  abounds. 

One  cannot  read  the  genealogy  in  this  chapter  without 
being  impressed  with  the  decrease  of  longevity  since  the 
flood.  It  seems  that  the  farther  away  we  get  from  Eden, 
the  shorter  is  the  life  of  man.  ^*  Dying,  thou  shalt  die." 
Methuselah  lived  nine  hundred  and  sixty-nine  years ;  the 
longest  life  in  this  genealogy  (chap,  xi.)  is  about  five 
hundred  years;  David  (Psalm  xc.)  says,  *^The  days  of 
our  years  are  threescore  years  and  ten ; "  the  average 
length  of  life  to-day  is  thirty -three  years. 

Notes  on  ^'  The  Nations  "  •• 

1.  Origin  of  Nations,  Genesis  ix.  18-x.  32. 

2.  Scattering  of  the  Nations,  Genesis  xi.  1-9. 

3.  Babylon    and    Egypt  founded  by  Ham,   Genesis 

X.  6-20. 

4.  Assyria  founded  by  Shem,  Genesis  x.  11, 12,  21,  31. 

5.  European  Nation  founded  by  Japheth,  Genesis  x. 

2-6. 

r  Israel,  Genesis  xii.  2. 

6.  Abraham  the  father  of -<  Many     Nations,     Genefiis 

(     xvii.  4-6. 

7.  All  the  Nations  blessed  in  Abraham,  Genesis  xii.  3  j 

xxii.  18. 

8.  Nations  derived  from  Abrahamic  stock.  Genesis 

xix.  36-38  ;  xxv.  12-16  ;  xxv.  1-4  ;  xxxvi.  6-8. 
An  interesting  study  of  the  doctrine  of  sin  may  be 
found  in  the  chapters  we  have   just  covered  (chaps, 
iii.-xi.)  : 

I.     Its  Source  (chap.  iii.). 
II.     Its  Development  (chaps,  iv.,  v.). 

1.     In  the  family.  Gain  and  Abel  (chap.  iv.). 


The  Development  of  Sin  in  the  Race        43 

2.  In  society — the  two  lines  (chap.  v.). 

3.  In  the  race  (chaps,  v.,  vi.). 

m.     The  Fenalty  and  Punishment  of  Sin  (chaps,  vi.-xi.). 

1.  The  flood  (chaps,  vi.-ix.). 

2.  The  dispersion  (chap.  x.). 

3.  The  confusion  of  tongues — tower  of  Babel 

(chap.  xi.). 


PART  II 
History  of  the  Patriarchs 


The  second  main  division  of  Genesis  is  occupied 
with  the  history  of  the  patriarchs  Abraham, 
Isaac,  Jacob,  and  also  with  the  life  story  of  Joseph. 
Our  study,  then,  of  these  chapters  will  be  grouped 
around  these  four  great  characters  :  Abraham, 
xii.-xxv.  ;  Isaac,  xxi.-xxviii.  j  Jacob,  xxvii.-l. ; 
Joseph,  xxxvii.-l. 


Abraham,  the  Father  of  the  Faithful 

(Chapters  xii.-xxv.) 

WITH  Abraham  begins  the  third  probation  of 
the  race  (cf.  Adam,  the  first  j  Noah,  the 
second).  The  study  of  Abraham's  life  is  ex- 
ceedingly important.  He  alone,  of  all  men,  is  called  the 
^* Friend  of  God."  He  is  recognized  as  the  founder  of 
the  three  great  religions  of  the  world  :  Judaism,  Chris- 
tianity, and  Mohammedanism.  Of  course,  he  is  recog- 
nized as  the  founder  of  Christianity  only  in  the  sense 
that  Christ  is  of  the  seed  of  Abraham.  The  importance 
of  Abraham  in  Genesis  is  emphasized  because  of  the  re- 
lation in  which  he  stands  to  the  Jewish  people. 

From  this  point  on,  our  attention  is  to  be  fixed,  not 
upon  individuals,  but  upon  a  chosen  people.  Genesis 
i.-xi.  has  been  preparatory  for  all  that  follows  after 
Genesis  xii.  The  Cainites  are  all  to  go  on  their  own  way, 
building  their  towers,  speaking  against  heaven,  calling 
their  lands  and  cities  by  their  own  names,  with  the 
inward  thought  that  they  would  continue  forever  ;  while 
God  is  gathering  out  of  the  earth  a  people  for  His  name, 
who  confess  that  they  are  pilgrims  and  strangers  in  the 
earth,  and  are  seeking  a  better  country — that  is  a 
heavenly  land  (Hebrews  xi.  13-16). 

The  history  of  Abraham  centers  around  a  series  of 
manifestations  of  God,  seven  in  number,  each  relating 
itself  to  some  point  in  the  patriarch's  character  that 
needed  strengthening,  or  reaffirming  a  promise  already 
given  or  a  covenant  made,  and  always  resulting  in  an  ad- 

47 


48  The  Book  of  Genesis 

vanced  step  in  the  religious  experience  of  Abraham. 
After  visions  two,  three,  four,  six,  and  seven,  there  is 
recorded  an  episode,  either  historical  or  religious,  setting 
forth  some  lapse  or  advance  with  reference  to  the 
patriarch's  relation  to  God.  The  whole  life  of  Abraham, 
then,  can  be  grouped  around  seven  divine  manifestations, 
and  five  episodes  in  connection  therewith. 

I.  The  First  Manifestation  of  God  to  Abraham 
(xi.  31-xii.  5).  This  manifestation  is  connected  with  the 
call  of  Abraham  to  separate  himself  from  idolatry  (cf. 
Joshua  xxiv.  3-15  ;  Nehemiah  ix.  7)  and  to  surrender  his 
life,  with  all  of  its  plans  and  purposes,  to  God  (xii.  1-4 ; 
cf.  Hebrews  xi.  8-17). 

Abraham,  apparently,  had  two  calls  (xi.  31 ;  xii.  1 ;  cf. 
Acts  vii.  2-4  ;  Isaiah  li.  2).  The  response  to  the  first 
call  seems  to  have  been  partial.  When  God  called  the 
second  time,  Abraham  surrendered  completely  (xii.  4,  5). 

A  threefold  blessing  is  promised  Abraham  :  a  land,  a 
seed,  a  blessing  (xii.  1-3).  He  had  left  the  land  of  his 
fathers,  now  God  would  be  with  him  and  be  his  Father 
(2  Corinthians  vi.  14-17).  Though  one  of  the  youngest 
of  the  family,  his  name  would  be  made  great,  and  the 
family  blessing  should  come  through  him.  Though  child- 
less, his  seed  would  be  innumerable.  As  compensation 
for  the  surrender  of  his  life  to  God,  he  would  be  the 
source  of  blessing  to  all  the  families  of  the  earth. 

As  God  called  Abraham,  so  He  calls  us  to  separation 
(2  Corinthians  vi.  14-17),  to  surrender  (Eomans  xii.  5), 
and  to  put  the  plans  of  our  lives  in  His  hands  (Isaiah 
Iv.  7  ;  Ephesians  ii.  10).  How  do  we  respond  to  this  call  ? 
Partially?  If  so,  there  will  be  no  full  blessing  or  vision. 
Abraham  did  not  receive  a  full  vision  until  he  had  made 
the  full  surrender.  If  we  fully  surrender,  then  God  will 
make  us  useful  and  a  blessing  to  others. 


Abraham,  the  Father  of  the  Faithful  49 


< 

< 

< 

o 
o 

H 

CO 
l-H 


>       = 


>       ± 


^o  The  Book  of  Genesis 

2.  The  Second  Manifestation  of  God  to  Abraham 
(xii.  7-9).  This  vision  of  God  was  necessary,  probably, 
because  of  what  is  said  in  verse  six — ^'  The  Canaanite  was 
then  in  the  land.''  Courage  was  needed  in  the  face  of 
danger,  if  Abraham  was  to  possess  the  land.  The  mes- 
sage of  God  is  short :  ^*  Unto  thee  will  I  give  this  land." 
There  were  difficulties  involved  in  the  fulfillment  of  this 
promise  :  giants  were  in  possession  of  the  land. 

Abraham's  response  to  the  call  of  God  was  manifested 
in  building  an  altar  and  in  pitching  his  tent.  The 
*^ altar"  indicated  his  dependence  upon  God,  and  the 
^Uent"  his  surrender  to  a  pilgrim  life.  His  tent  was 
pitched  with  Bethel,  the  house  of  God,  in  front  of 
him,  and  with  Hai,  a  heap  of  ruins,  behind  him.  Like 
Moses,  he  looked  to  that  city  that  had  foundations 
(Hebrews  xi.  15,  16  ;  Philippians  iii.  13). 

There  are  practical  lessons  here  for  us.  We,  too,  have 
enemies  who  contest  the  possession  of  our  spiritual  in- 
heritance. These  are  the  *' wicked  principalities  and 
powers  in  the  heavenly  places"  (Ephesians  vi.  12-18). 
Our  strength,  too,  must  come  through  means.  We  have 
need  to  build  an  altar  of  prayer  (Luke  xviii.  1-8  ;  Isaiah 
xl.  28-31).  When  tempted  to  be  dazzled  by  the  glory 
of  the  world  and  thus  hindered  in  our  pilgrim  journey, 
we,  as  Abraham,  must  look  away  to  the  glories  of  our 
eternal  home,  and  pitch  our  tents  towards  that  city  "  not 
made  with  hands,  eternal  in  the  heavens"  (2  Corinthians 
V.  1). 

The  First  Episode — Fgypt  (xii.  10-xiii.  13;  cf.  chap.  xx.). 
In  a  sense,  Abraham  backslides ;  he  deviates  from  the 
chosen  path.  We  must  expect  to  find  temptations, 
although  we  are  in  the  path  of  God's  choosing.  Even 
Jesus  Christ  was  not  free  from  temptation.  But  tempta- 
tion is  not  sin,  nor  need  it  become  so. 

This  is  the  first  mention  of  Egypt  in  the  Bible.     Egypt 


Abraham,  the  Father  of  the  Faithful         51 

means  ''to  bind,"  "  to  straighten,"  ''to  trouble."  Egypt 
is  always  a  type  of  the  world.  "  Going  down  to  Egypt " 
was  not  altogether  like  going  back  to  Ur  of  the  Chaldees. 
It  was  a  kind  of  midway  experience  between  the  old  life 
and  the  new.  Egypt  was  not  altogether  irreligious,  but 
it  was  not  spiritual.  The  influence  of  this  side-stepping 
is  seen  in  Abraham's  having  to  resort  to  lying,  ex- 
pediency, and  compromise  while  in  Egypt.  The  friend 
of  God  has  become  the  servant  in  the  palace  of  Pharaoh. 
How  are  the  mighty  fallen  ! 

Abraham's  statement  regarding  his  wife  being  his 
sister  was  a  half  truth,  for  she  was  his  half-sister  (xx.  12). 
A  half  truth,  however,  is  a  lie  when  it  is  uttered  with 
intent  to  deceive,  as  was  clearly  the  case  with  Abraham. 
It  is  interesting  to  note  in  this  connection  that  even  as  far 
back  as  Abraham's  time,  the  marriage  vow  was  held  so 
sacred  among  the  Egyptians  that  in  order  to  possess 
another  man's  wife,  the  husband  must  first  be  killed. 
According  to  twentieth  century  moral  standards,  a  man's 
wife  may  be  taken  from  him  while  the  husband  still  lives, 
and  yet  we  talk  about  evolution  and  the  progress  in  the 
civilization  of  the  race.  Abraham's  selfishness  is  shown 
by  the  fact  that  he  was  willing  to  sacrifice  his  wife's 
honour  to  save  his  own  life. 

Just  why  God  allowed  Abraham  to  go  down  into 
Egypt,  we  do  not  know.  He  lets  us  follow  our  own  way 
sometimes,  that  we  may  learn  a  needed  lesson.  The  cause 
of  the  descent  into  Egypt  was  outwardly  the  famine,  but, 
inwardly  and  really,  it  was  a  lack  of  faith  in  God. 

Abraham  prospered  when  in  Egypt,  but  he  was  not 
happy,  and  the  possessions  he  gained  while  there  caused 
him  great  trouble  in  the  future.  He  learned  that  it  was 
better  to  be  in  Canaan  with  famine  than  in  Egypt  with 
prosperity  ;  that  it  was  better  to  "  be  a  doorkeeper  in  the 
house  of  the  Lord  than  to  dwell  in  the  tents  of  wicked- 


^2  The  Book  of  Genesis 


ness.'^  He  lost  his  fellowship  with  God,  and  his  influence 
with  his  family.  He  was  reproached  by  the  heathen  for 
his  inconsistency  of  conduct.  His  extreme  selfishness 
was  shown  in  being  willing  to  sacrifice  the  honour  of  his 
wife  to  save  his  own  life.  He  must  ever  afterwards  have 
seen  that  look  of  reproach  in  the  face  of  Sarah,  as  she  re- 
called this  incident.  Abraham  had  no  vision,  no  altar, 
no  worship  while  he  was  in  Egypt.  It  was  a  sore  mis- 
take he  made,  and  he  suffered  keenly  for  it. 

There  are  instructive  lessons  in  this  episode  in  the  path 
of  Abraham  for  us.  No  child  of  God  is  free  from  tempta- 
tion, yet  no  one  needs  to  yield  to  temptation.  Not 
temptation,  but  yielding  to  it,  is  sin.  There  is  great 
danger  to  the  child  of  God  in  stepping  back  half-way, 
not  necessarily  altogether,  into  the  old  life,  but  a  step 
down  from  the  point  already  reached  in  spiritual  experi- 
ence. The  results  are  compromise  in  living,  silenced 
testimony,  lack  of  influence  for  God,  no  communion  or 
fellowship  with  Him,  the  reproach  and  shame  of  the 
world,  and  the  loss  of  joy  and  peace  in  one's  own  soul. 
We,  with  Abraham,  must  learn  the  lesson  that  God  is 
well  able,  without  our  diplomacy,  to  carry  out  His  own 
plans. 

Abraham  finally  returned  to  Bethel.  Note  the  expres- 
sion, ''  went  down  "  to  Egypt,  but  "  went  up  "  to  Bethel. 
He  went  back  to  the  starting  point.  That  was  a  brave 
thing  to  do  in  the  face  of  his  family,  servants,  and  house- 
hold. And  that  is  the  thing  for  the  Christian  to  do — to 
go  back  to  the  point  he  left,  unto  the  place  of  the  altar, 
and  do  the  first  works  over  again — '^back  to  Bethel.  ^^ 

The  sad  thing  about  this  episode  is  that  the  time  spent 
by  Abraham  in  Egypt  was  lost  time  and  could  never  be 
regained.  The  time  spent  by  the  children  of  Israel  in 
Egypt  is  reckoned  as  lost  time.  The  day  of  their  de- 
liverance was  to  be  the  beginning  of  years  to  them 


Abraham,  the  Father  of  the  Faithful         53 

(Exodus  xii.  2).  We  do  not  really  begin  to  live  until  we 
are  made  partakers  of  the  life  of  God  (John  iii.  3,  5 ; 
xvii.  3 ;  1  Timothy  v.  6). 

Lot — A  Study  in  Backsliding — Another  Episode  (xiii. 
5-13).  The  strife  between  the  herdmen  of  Lot  and 
Abraham  arose  over  the  goods  they  had  gotten  while 
they  were  in  Egypt.  It  is  supposed  by  some  that  Lot  got 
his  wife  there,  too,  and  she  was  the  cause  of  much  of  his 
trouble.  The  name  Lot  is  said  to  indicate  ^^the  man 
with  the  veil  on  "  (cf.  2  Corinthians  iv.  4).  Certainly  his 
eyes  were  blinded  to  real  spiritual  values. 

This  incident  gives  us  an  insight  into  the  selfishness 
of  Lot  and  the  magnanimity  of  Abraham.  Lot  chose  the 
best  of  the  land  because  it  was  good  for  cattle.  He  was 
too  short-sighted  to  see  that  it  was  bad  for  his  family. 
He  chose  ^'  all  the  plain  '^  (xiii.  10)  because  it  was  so  at- 
tractive for  its  beauty.  Later  on  we  find  that  this  plain 
was  doomed  (xix.  17),  and  Lot  was  bidden  flee  from  it. 
It  was  to  be  abandoned  for  its  danger,  and  was  finally 
overthrown  because  of  its  wickedness  (xix.  25). 

Lot  is  an  interesting  study  in  backsliding. 

Notice  the  gradual  process.  He  beheld  (ver.  10)  ;  chose 
(11)  ;  pitched  his  tent  towards  (12)  ;  dwelt  in  (xiv.  12)  ; 
sat  in  the  gate  (xix.  1)  ;  lingered  (xix.  15,  16)  ;  and  was 
loath  to  leave  Sodom  (chap.  xix.).  He  first  went  to 
sojourn,  then  he  continued,  and  finally  dwelt,  in  Sodom. 

Satan's  strategy  is  here  illustrated.  He  does  not  pluuge 
men  all  at  once  into  sin.  He  leads  them  gradually,  step 
by  step.  How  careful  the  Christian  needs  to  be  in  choos- 
ing a  place  of  residence.  Lot  lost  his  family  and  almost 
his  own  soul ;  indeed,  we  would  have  thought  that  was 
lost  too,  had  it  not  been  for  the  reference  in  2  Peter  ii.  7,  8. 

Abraham's  magnanimity  and  peaceful  disposition  is 
here  beautifully  set  forth.  He  is  a  good  illustration  of 
the  apostle's  injunction,  ''Let  the  peace  of  God  arbitrate 


54  The  Book  of  Genesis 

in  your  hearts"  (Colossians  iii.  15),  and,  ^'The  servant 
of  the  Lord  must  not  strive"  (2  Timothy  ii.  24 j.  How 
shall  quarrels  between  Christians  be  settled  1  Shall  we 
go  to  law  (1  Corinthians  vi.  1-8)  ?  Or  shall  we  yield  as 
Abraham,  trusting  God  to  do  for  us  that  which  is  right 
and  just? 

3.  The  Third  Manifestation  of  God  to  Abraham 
(xiii.  14-17).  This  vision  of  God  was  granted  to  Abra- 
ham for  the  reassurance  of  the  promised  blessing.  It  was 
doubtless  to  comfort  him  in  the  reaction  which  he  must 
have  suffered  from  his  experience  in  Egypt  and  with 
Lot.  It  was  also  to  reward  him  for  his  unselfishness  in 
connection  with  the  Lot  episode.  A  personal  element  is 
introduced  into  this  reassured  promise.  The  land  which 
had  before  been  promised  to  his  seed  (xii.  7)  is  now 
promised  to  Abraham  personally.  The  servants  of  Abra- 
ham, who,  no  doubt,  had  witnessed  the  controversy  be- 
tween Abraham  and  Lot,  may  have  been  tempted  to 
think  that  Abraham  was  foolish  in  allowing  his  nephew 
to  get  the  advantage  over  him  in  the  choice  of  land.  God 
would  teach  them,  as  well  as  His  servant  Abraham,  that 
the  "meek  shall  inherit  the  earth."  We  are  told  in 
xiii.  10  that  "Lot  lifted  up  his  eyes  and  beheld  all  the 
plain  of  Jordan. '  ^  We  are  here  told  (ver.  14)  that  God  said 
to  Abraham,  "Lift  up  now  thine  eyes  and  look  from  the 
place  where  thou  art  northward,  and  southward,  and 
eastward,  and  westward :  For  all  the  land  which  thou 
seest,  to  thee  will  I  give  it,  and  to  thy  seed  forever." 

The  Second  Episode — The  Battle  of  the  Kings  (chap.  xiv.). 
It  is  not  long  since  that  destructive  higher  criticism 
sought  to  do  away  with  the  historicity  of  the  events  nar- 
rated in  this  chapter,  but  archeologists,  in  their  excava- 
tions, have  brought  to  light  hieroglyphic  writings  which 
clearly  establish  their  historical  basis. 


Abraham,  the  Father  of  the  Faithful         55 

This  incident  shows  Abraham  as  a  soldier,  fighting 
God's  battles,  as  a  man  of  generosity,  looking  after  the 
needs  of  others  rather  than  his  own  (ver.  24),  as  unworldly, 
in  his  refusing  to  accept  the  spoil  of  the  battle,  which 
action  declared  that  he  was  not  in  the  work  of  God  for 
the  money,  consequently  the  spoils  were  of  no  interest  to 
him.  This  stand  he  had  taken  in  prayer  and  dedication 
to  God  (ver.  22 ;  cf.  Malachi  i.  10).  This  incident  also 
manifested  Abraham's  faith  in  God  and  zeal  for  His 
glory.  He  wanted  no  man  to  say  that  he,  rather  than 
God,  had  made  Abraham  rich.  He  refused  the  gifts  of 
the  king  of  Sodom  because  they  were  material,  but  re- 
ceived the  blessings  of  Melchizedek,  king  of  Salem,  be- 
cause they  were  spiritual.  He  believed  that  God  would 
honour  him  according  to  His  word,  and  therefore  he 
would  acknowledge  indebtedness  to  God  only. 

Melchizedek.  The  introduction  of  this  mysterious  per- 
son (Melchizedek)  into  the  narrative  is  interesting.  It 
shows  that  even  away  back  in  that  dim  age  there  were 
traces  of  monotheism.  A  study  of  the  first  chapter  of 
Eomans  would  indicate  that  the  race  began  monotheistic, 
and  by  reason  of  sin,  became  polytheistic.  Not  evolu- 
tion, but  devolution,  characterizes  the  religious  history 
of  the  race. 

Melchizedek  is  mentioned  three  times  in  the  Scriptures : 
in  history  (Genesis  xiv.) ;  in  prophecy  (Psalm  ex.) ;  in 
fulfillment  (Hebrews  v.-vii.).  There  is  great  need  to-day 
of  the  study  of  the  types  of  Scripture.  Bead  the  rebuke 
of  the  writer  to  the  Hebrews  (v.  10-14). 

The  reference  here  to  tithing  is  important.  Tithing  is 
an  acknowledgment  of  God's  ownership  in  what  we  give, 
and  a  challenge  to  His  faithfulness  in  what  we  keep. 
Tithing  was  evidently  in  existence  before  the  law  of 
Moses.  This  is  the  first  mention  of  it,  and  it  is  not  Jew- 
ish, or  legal. 


5'6  The  Book  of  Genesis 

The  ^'  first  mention ''  of  things  in  the  Bible  is  important 
to  notice,  because,  as  a  rule,  the  characteristic  features 
mentioned  in  connection  therewith  are  usually  true  of 
every  other  mention  of  the  same  thing  throughout  the 
Scriptures,  although  more  fully  developed. 

The  God  of  Abraham.  It  is  interesting  to  notice,  as 
a  deduction  from  this  chapter,  Abraham's  conception  of 
God  as  revealed  in  this  book:  ^^He  is  the  Possessor 
of  the  heavens  and  the  earth  (xiv.  22  ;  xxiv.  3)  ;  the  Sov- 
ereign Judge  of  the  nations  (xv.  14),  and  of  all  the  earth 
(xviii.  25)  j  the  Disposer  of  all  the  powers  of  nature 
(xviii.  14 ;  xix.  24 ;  xx.  17ff.)  ;  the  exalted  (xiv.  22)  and 
eternal  One  (xxi.  33)  ;  the  only  God,  a  personal  God  in 
closeness  of  fellowship  with  His  people  (xxiv.  40,  48).  He 
is  just  (xviii.  25),  righteous  (xviii.  19),  faithful  (xxiv.  27), 
wise  (xx.  6),  good  (xix.  19),  and  merciful  (xx.  6). 

4.  The  Fourth  Manifestation  of  God  to  Abraham — 
The  Promise  of  a  Seed  and  the  Land  Reaffirmed  (xv. 
1-21).  This  divine  manifestation  was  doubtless  for  the 
encouragement  of  Abraham  after  the  great  surrender  he 
had  made  in  connection  with  Lot's  choice  and  the  battle 
of  the  kings.  It  was  also  doubtless  an  encouragement  to 
the  patriarch  in  the  reaction  which  he  must  have  suf- 
fered from  the  tenseness  and  strain  of  the  events  of 
chapter  fourteen. 

There  is  an  advance  here  in  the  promised  blessing. 
Eeference  is  again  made  to  the  promised  land,  and  its 
specific  boundaries  are  mentioned  in  connection  there- 
with. It  was  to  be  a  future  possession  of  Abraham's 
seed. 

Then,  again,  Abraham  was  promised  a  son  out  of  his 
own  loins.  Before  he  had  been  promised  a  son,  but  not 
in  the  sense  in  which  this  promise  is  made.  The  prom- 
ised seed  should  not  be  Ishmael  nor  Eliezer  (cf.  for  ex- 


Abraham,  the  Father  of  the  Faithful  57 

pansiou  of  the  promise  xii.  1-3,  7  ;  xiii.  14-16).  Abra- 
ham is  herein  shown  that  the  promise  is  to  extend  beyond 
himself ;  that  the  nation  of  which  he  is  the  father  and  its 
experiences  are  included  in  the  promise.  Abraham  had 
asked  two  questions  :  regarding  a  son  (ver.  3)  and  a  land 
(ver.  8).     These  two  questions  God  answers. 

So  far  we  have  had  the  Adamic  Covenant  (chap,  iii.), 
the  Noahic  Covenant  (chap.  ix.).  Now  we  have  the 
Abrahamic  Covenant  in  this  chapter. 

The  Righteousness  of  Faith.  Abraham's  attitude 
towards  the  promise  of  God  is  that  of  unwavering  belief 
and  faith,  and  this  '^was  counted  to  him  for  righteous- 
ness." Here  we  have  another  ^^ first  mention" — faith. 
"Abraham  believed  God."  This  means  that  Abraham 
said  "Amen"  to  God's  promise — "What  God  says  shall 
be."  God  had  told  Abraham  that  out  of  his  loins,  and 
by  Sarah  his  wife,  should  come  nations,  children  as  num- 
berless as  the  dust  of  the  earth  and  the  stars  of  the 
heavens.  Natural  laws  were  against  the  fulfillment  of 
such  a  promise.  God  made  no  explanations  as  to  how 
the  promise  should  be  fulfilled.  This  called  for  faith  on 
the  part  of  Abraham,  which  he  exercised. 

Here  are  three  great  Christian  words  which  we  do 
well  to  note  :  "believed,"  "counted,"  "righteousness." 
Paul  tells  us  that  this  experience  of  Abraham  was  for  our 
sakes  (iv.  23,  25  ;  Galatians  iii.  6). 

Faith  is  resting  upon  the  word  of  the  Lord  ;  acting 
upon  it.  Abram  showed  his  faith  by  changing  his  name 
to  Abraham,  which  means  "  father  of  a  multitude,"  from 
that  very  moment.  He  also  changed  his  wife's  name 
from  Sara  to  Sarah.  Faith  means  also  to  live  according 
to  the  word  and  promise.  For  twenty -four  years  Abra- 
ham saw  no  indication  of  the  fulfillment  of  this  promise. 
He  believed  against  all  odds.  To  believe  when  we  can- 
not see,  that  is  faith.     So  we  are  called  upon  to  believe 


58  The  Book  of  Genesis 

God's  testimony  regarding  His  Son,  and  our  faith  is 
counted  for  righteousness. 

Tlie  Third  Episode — Hagar  and  Ishmael  (xvi.  1-16). 
Sarah  had  become  impatient  because  of  the  long  delay  in 
the  fulfillment  of  God's  promise.  She  conceives  of  a 
scheme  which  she  thinks  will  help  God  to  fulfill  His 
promise.  According  to  the  moral  standards  of  the  time, 
Sarah  did  no  wrong  in  giving  her  maid  to  Abraham  to 
wife.  That  was  the  custom  of  the  day  and  was  really 
magnanimous  on  her  part.  Of  course,  it  was  a  violation 
of  God's  purpose  and  intention  in  marriage,  which  was 
monogamy — that  man  should  be  the  husband  of  one  wife 
(Genesis  ii.  24). 

Probably  Abraham  was  more  to  blame  than  Sarah  for 
listening  to  and  complying  with  her  suggestions.  Visions 
of  God  had  been  granted  to  Abraham  that  Sarah  had 
not  witnessed.  Abraham  should  consequently  have  been 
the  more  spiritual  of  the  two.  Then,  again,  the  prom- 
ised heir  was  to  be  of  the  seed  of  Abraham,  but  the 
promise  had  not  yet  included  Sarah,  specifically,  as  the 
mother  of  the  promised  son.  Impatient  waiting  was  tell- 
ing on  Sarah,  and  Abraham  apparently  caught  the  spirit 
of  impatience. 

The  result  of  not  waiting  for  God^s  time  was  that  a 
child  was  born  of  Hagar,  the  bondmaid  of  Sarah.  She 
was  doubtless  a  product  of  Egypt  and  was  gotten  when 
Abraham  and  Sarah  went  down  there  to  sojourn.  Here 
is  another  illustration  of  more  trouble  from  Egypt. 

There  are  some  practical  lessons  we  may  learn  from 
this  interruption — the  story  of  Hagar  and  Ishmael.  We 
should  wait  God's  time.  If  He  tarry,  let  us  wait  for 
Him.  We  should  never  listen  to  unspiritual  people,  to 
worldly-wise  men,  nor  even  to  unspiritual  Christians. 
Sometimes  our  dearest  can  advise  us  wrongly  (Deute- 
ronomy xiii.  6-8).     We  should  never  use  wrong  means 


Abraham,  the  Father  of  the  Faithful  59 

for  right  ends.  Our  attention  is  drawn  to  the  awful  re- 
sults of  one  sin,  for  the  whole  of  the  Mohammedan  prob- 
lem to-day,  with  its  opposition  to  Christianity,  is  the 
fruit  of  this  one  sin.  The  flesh  and  the  spirit  can  never 
get  on  well  together  (Galatians  iv.  17-23).  Eesults  may 
be  gotten  without  God's  help  or  approval,  but  they  al- 
ways bring  trouble. 

The  divine  eye  is  an  eternal  detective.  God  knows 
and  sees  details.  Did  not  God  know  that  Hagar  was 
'*  Sarah's  maid  "  !  This  chapter  is  not  a  mere  household 
incident,  but  a  record  given  to  show  the  processes  through 
which  Abraham  became  father  to  the  heir  of  the  prom- 
ised seed,  even  though  the  promise  was  long  delayed. 
There  is  always  something  miraculous  in  connection  with 
the  birth  of  the  promised  seed. 

5.  Fifth  Manifestation  of  God  to  Abraham  (xvii. 
1-27).  This  appearance  of  God  to  the  patriarch  is  for 
the  sake  of  emphasizing  the  promised  blessing  of  a  seed 
and  a  land,  particular  reference  being  made  to  the  seed. 
There  was  need  of  just  such  encouragement  as  was  con- 
veyed in  this  theophany  to  Abraham,  for  over  twenty 
years  had  passed  since  the  covenant  in  chapter  fifteen, 
and  thirteen  years  since  the  birth  of  Ishmael.  There  had 
apparently  been  no  word  from  God  regarding  his  prom- 
ised son  and  heir  during  these  years,  and  Abraham  is 
now  about  ninety-nine  years  old.  Naturally  the  obstacles 
in  the  way  of  fulfillment  of  the  promise  of  a  seed  that 
should  be  as  numberless  as  the  sands  and  the  stars  were 
bigger  than  ever.  Satan  himself  would  be  very  active 
in  seekiug  to  put  doubt  into  the  mind  of  Abraham,  es- 
pecially in  connection  with  the  line  of  the  promised  seed. 

It  is  for  this  reason,  doubtless,  that  the  name  "El 
Shaddi,"  which  means  the  "all-sufficient,  self-sufficient, 
almighty  God,"  is  the  name  given  to  Jehovah  in  this 


6o  The  Book  of  Genesis 

manifestation.  The  promise  in  this  vision  includes  mul- 
titudes of  people  (ver.  6),  kings  and  princes  (vers.  16,  20). 
God  would  have  Abraham  know  that  His  power  and 
ability  to  fulfill  His  promise  is  absolutely  unlimited. 
This  is  a  lesson  we,  too,  need  to  learn. 

There  are  seven  things  of  which  God  is  independent : 

First — Of  numbers.  One  with  God  is  a  majority.  One 
shall  chase  a  thousand,  and  two  shall  put  ten  thousand 
to  flight  (cf.  Leviticus  xxvi.  8  ;  Deuteronomy  xxxii.  30 ; 
Judges  vii.  4-7  j  2  Kings  vii.  3-7). 

Second — Of  money,  wealth,  and  property.  The  silver 
is  His  and  the  gold  is  His  (cf.  1  Kings  xvii.  12  ;  Haggai 
ii.  8). 

Third — Of  time.  What  it  would  take  a  man  a  hundred 
or  a  thousand  years  to  accomplish,  God  can  do  in  a  mo- 
ment or  a  day  (cf.  Psalm  xc.  4  ;  Isaiah  Ixvi.  8  j  2  Peter 
iii.  8). 

Fourth — Of  man's  wisdom  (1  Corinthians  i.  20,  21 ; 
ii.  6-8). 

Fifth — Of  human  power  (Psalm  ii.  ;  Jeremiah  xxxii. 
17  ;  Zechariah  iv.  6  ;  Daniel  ii.  20-22). 

Sixth — Of  natural  law,  that  is,  of  the  ordinary  operp,- 
tion  of  natural  forces  (Exodus  xiv.  22 — The  Eed  Sea  j 
Daniel  iii.  19-25 — The  fiery  furnace  j  vi.  22 — The  lions' 
den). 

Seventh — Of  all  ordinary  means  (2  Corinthians  vii.  6  ; 
xix.  35). 

The  previous  promise  in  connection  with  the  promised 
land  is  increased — it  is  to  be  an  everlasting  possession. 
The  covenant  is  not  only  with  Abraham  and  his  seed,  but 
with  their  children  forever.  A  sign  of  circumcision  is 
given,  not  only  for  Abraham  and  his  children  then  liv- 
ing, but  as  a  sign  for  the  children  not  yet  born.  Here  is 
another  call  for  faith,  for  Abraham  himself  was  almost  a 
hundred  years  old. 


Abraham,  the  Father  of  the  Faithful  6l 

This  promise  sets  a  time  for  the  birth  of  Isaac 
(ver.  21 J  cf.  xxi.  2),  and  names  Sarah  as  the  mother 
of  Isaac  (vers.  15-21). 

Both  Abraham  (xvii.  17,  18)  and  Sarah  (xviii.  11-15) 
laugh  at  the  announcement  of  so  great  and  glorious  a 
promise,  but  the  laugh  of  credulity  passed  into  the  laugh 
of  faith  :  "  By  faith  even  Sarah  herself  received  power  to 
conceive  seed  when  she  was  past  age,  since  she  counted 
him  faithful  who  had  promised ;  wherefore  also  there 
sprang  of  one,  and  him  as  good  as  dead,  so  many  as  the 
stars  of  heaven  in  multitude,  and  as  the  sand,  which 
is  by  the  seashore,  innumerable"  (Hebrews  xi.  11,  12, 
E.  v.).  Isaac's  name,  which  means  ^'laughter,"  the 
change  in  Abraham's  (xvii.  5)  and  Sarah's  name  (xvii. 
15)  are  indications  of  their  faith  in  God  (cf.  Komans  iv. 
13-22). 

What  need  there  is  of  such  faith  to-day  !  What  is 
more  scarce  in  Christianity  than  faith  ?  *^  When  the  Son 
of  man  cometh,  shall  he  find  faith  on  the  earth  ? ' '  How 
do  we  treat  God's  promises?  Devoutness  is  common; 
piety  is  plentiful  j  contempt  for  evil  is  abundant ;  right- 
eousness is  everywhere  manifest ;  but  faith — "Who  hath 
believed  our  report?"  "Is  anything  too  hard  for  the 
Lord?" 

6.  The  Sixth  Manifestation  of  God  to  Abraham 
(chaps,  xviii.,  xix.).  These  chapters  record  the  visit  of 
the  three  angels,  one  of  whom  is  evidently  the  second 
Person  in  the  Trinity,  to  Abraham  in  his  tent.  These 
heavenly  messengers  conveyed  to  the  patriarch  the  im- 
pending doom  of  Sodom  and  Gomorrah. 

This  incident  is  more  than  a  lesson  in  hospitality,  even 
though  an  exhortation  to  practice  that  grace  (Hebrews 
xiii.  2)  is  based  on  this  incident.  We  have  here  an 
intimation  of  the  incarnation — the  doctrine  of  the  Augei 


62  The  Book  of  Genesis 

of  the  Lord.  When  a  Jew  to-day  tells  us  that  we 
blaspheme  when  we  pray  to  Jesus,  we  may  ask  him  who 
that  was  to  whom  Abraham  prayed  in  these  chapters. 

We  have  here  given  a  glimpse  into  the  intimate  friend- 
ship existing  between  God  and  Abraham,  and  a  revela- 
tion of  the  character  of  the  patriarch.  We  are  told  that 
whom  God  foreknew,  He  did  predestinate.  God's  friend- 
ship with  Abraham  was  based  on  what  He  knew  Abraham 
to  be  and  what  he  would  do  (xviii.  19  j  cf.  John  xv.  14, 15  ; 
1  Corinthians  ii.  10  ;  Psalm  xxv.  14). 

The  question  may  be  asked  here.  Why  did  God  reveal 
the  doom  of  Sodom  and  Gomorrah  to  Abraham?  In 
reply  we  may  say  : 

First.  Because  Abraham  had  been  the  depository  of 
blessing  for  the  nations.  The  patriarch  had  undoubtedly 
been  pondering  the  oft-repeated  promise  of  God,  and  had 
come  to  recognize  himself  as  in  some  degree  responsible 
for  the  nations.  Were  he  to  waken  in  the  morning  and 
see  Sodom  and  Gomorrah  going  up  in  smoke,  might  he 
not  wonder  why  this  city  had  been  removed  beyond  the 
sphere  of  his  blessing  without  his  having  had  a  chance  to 
intercede  for  it.  Certainly  there  was  a  reason  why  in 
this  sense  God  felt  Himself  under  obligation  to  tell 
Abraham  about  this  coming  disaster  (cf.  Amos  iii.  7 ; 
John  XV.  15). 

Second.  It  was  an  object  lesson  to  Abraham's  chil- 
dren. Abraham  was  a  true  head  of  a  family.  In  setting 
before  his  children  the  awful  results  of  sin,  he  could  point 
them  to  the  destruction  of  Sodom  and  Gomorrah.  So  in 
all  the  ages  to  come,  the  Eed  Sea,  which  is  said  to  cover 
Sodom  and  Gomorrah,  would  be  a  perpetual  lesson  and 
warning.  Christ  and  the  prophets  refer  to  the  destruc- 
tion of  Sodom  and  Gomorrah  as  the  wages  of  wickedness 
(Deuteronomy  xxix.  22-25 ;  Matthew  x.  15 ;  xi.  24  j 
Mark  vi.  11). 


Abraham,  the  Father  of  the  Faithful         63 

Third.  It  may  be  that  God  knew  that  in  the  future 
years  there  would  come  scoffing  critics  who  would  at- 
tribute the  destruction  of  Sodom  and  Gomorrah  to  natural 
causes.  For  this  reason  their  destruction  is  predicted 
and  foretold.  The  descent  of  meteoric  stones  from  the 
sky  is  not  a  natural  result  of  immorality.  We  have  to 
do  here  with  a  supernatural  act,  a  miracle.  The  destruc- 
tion of  Sodom  was  the  punishment  for  its  sin.  Note  the 
words,  ^^The  cry  of  the  city  is  great,  and  its  sin  is 
grievous.*' 

Fourth.  This  narrative  shows  the  power  of  interces- 
sion. What  a  privilege  the  child  of  God  has  in  being 
able  to  intercede  for  others  !  The  Christian  is  *^the  salt 
of  the  earth.  *'  Who  can  estimate  the  value  of  a  Chris- 
tian in  the  home,  in  society,  in  the  city,  or  in  the  nation  I 
God  could  not  destroy  Sodom  so  long  as  Lot — poor  speci- 
men of  a  Christian  though  he  was — abode  in  the  city. 
The  only  thing  that  preserves  this  wicked  earth  now  is 
the  presence  of  the  righteous  in  it.  Here,  then,  is  the 
power  of  a  righteous  man  to  intercede  for  others.  It  is 
worthy  of  note  in  the  matter  of  intercession  that  Abra- 
ham, not  God,  surrendered  first.  The  pity  is  that  Abra- 
ham stopped  asking  as  soon  as  he  did. 

The  JDestruction  of  Sodom  and  Gomorrah,  The  his- 
toricity of  these  facts  is  witnessed  to  by  the  prophets, 
by  Christ,  and  by  the  apostles  (Deuteronomy  xxix.  23 ; 
Isaiah  xiii.  19 ;  Jeremiah  xlix.  18  ;  1.  40 ;  Lamentations 
iv.  6 ;  Amos  iv.  11 ;  Luke  xvii.  28-32 ;  2  Peter  ii.  6  j 
Jude  7). 

The  destruction  of  Sodom  and  Gomorrah  was  an  act 
of  justice.  These  cities  had  completed  their  catalogue  of 
sins,  and  their  sinful  condition  demanded  their  oblitera- 
tion (xviii.  20,  21).  God  had  withheld  the  destruction 
of  another  nation  previously  because  its  cup  of  iniquity 
was  not  yet  full   (xv.  16).     The  grievous  iniquity  of 


64  The  Book  of  Genesis 

Sodom,  an  illustratiou  of  which  is  given  in  chapter 
nineteen,  had  put  an  end  to  the  forbearance  of  God.  We 
should  not  forget  that  there  is  a  time  when  the  patience 
of  God  ceases,  and  when  no  intercession  can  avail  (Ezekiel 
xiv.  3,  14,  20;  1  John  v.  16). 

There  are  certain  lessons  we  may  learn  from  the  de- 
sti'uction  of  Sodom  and  Gomorrah  : 

First.  That  God  is  not  too  good  to  punish  sin  (2  Peter 
ii.  6  ;  Jude  7). 

Second.  It  is  a  warning  for  future  generations  and  is 
a  picture  of  the  end  of  the  age.  There  will  be  mockers 
of  this  truth  just  as  there  were  in  those  days  (xix.  14 ; 
Luke  xvii.  28-32  ;  2  Peter  iii.  3-10). 

Third.  It  is  a  picture  of  conditions  as  they  will  exist 
at  the  end  of  the  age.  The  world  will  not  grow  better, 
but  worse  (Luke  xvii.  28-32). 

Fourth.  Lot  was  saved  as  by  fire.  His  trust  in  God 
saved  him,  but  his  life  and  influence  have  not  counted 
much  in  his  favour.  So  will  it  be  with  many  Christians 
(1  Corinthians  iii.  12-15). 

Fifth.  It  is  our  duty  to  warn  and  save  our  loved  ones 
if  we  can.  Note  the  words  in  xix.  12 — **Hast  thou  here 
any  besides?    .     .     .     bring  them  out." 

Sixth.  One  may  be,  like  Lot's  wife,  ^*  almost  a  Chris- 
tian," and  yet  lost.  A  man  may  be  aroused  and  moved 
by  the  example  of  others,  or  by  a  mightier  power  even — 
an  angel  hand — and  yet,  looking  back,  may  be  lost. 
*'  Remember  Lot's  wife"  (Luke  xvii.  32). 

Fourth  Episode — Abraham  and  Abimelech  (chaps,  xx., 
xxi.  22-33).  This  is  the  story  of  a  great  sin  after  a  great 
victory.  Ofttimes  our  greatest  temptations  come  after 
our  greatest  blessings.  It  was  after  Jesus  was  baptized 
that  He  was  rushed  into  the  wilderness  to  be  tempted  ol 
the  devil. 

Here  is  the  repetition  of  a  former  sin  and  an  illnstra- 


Abraham,  the  Father  of  the  Faithful         65 

tion  of  the  truth  that  what  I  have  written  I  shall  write 
again.  Sin  is  a  repeater.  Each  sin  we  commit  makes 
the  next  sin  easier,  more  necessary,  and  certain.  It  would 
be  easier  to  find  a  perfectly  innocent  and  sinless  man 
than  to  find  one  that  had  sinned  but  once. 

One  would  have  thought  that  the  similar  experience  in 
chapter  thirteen  would  have  taught  Abraham  a  lesson. 
Twenty  years  had  passed  since  the  experience  in  Egypt, 
and  probably  the  impression  of  the  sinfulness  of  the  act 
had  become  deadened.  How  could  Abraham  repeat  such 
a  sin?  The  question  may  be  answered  by  asking  our- 
selves how  we  can  do  again  the  things  which  we  know 
are  wrong. 

God's  restraint  of  sin  is  emphasized  in  this  narrative 
in  withholding  Abimelech  from  doing  wrong.  God  re- 
strains sin  in  the  wicked  when  their  actions  would  inter- 
fere with  His  redemptive  purposes.  It  would  not  do  for 
Sarah's  child  to  be  the  ofifepring  of  Abimelech.  He  must 
be  Abraham's  seed.  God  makes  the  wrath  of  men  to 
praise  Him ;  the  remainder  He  restrains.  Eomans  i. 
21-32  is  an  illustration  of  what  happens  when  God  with- 
draws His  grace.  Pharaoh,  also,  is  a  case  in  point  (Eo- 
mans ix.  17-23).  God  restrains  sin  in  the  Christian  by 
His  preventing  and  restraining  grace.  In  the  denial  of 
Peter,  with  his  cursing  and  swearing,  we  see  an  illustra- 
tion of  a  life  from  which  the  hand  of  God  has  been  tem- 
porarily withdrawn. 

Abraham's  example  was  exceedingly  bad  in  its  effect. 
A  child  of  God  was  chided  by  a  heathen  for  his  dis- 
loyalty and  lack  of  trust  in  God.  "For  the  name  of  God 
is  blasphemed  among  the  Gentiles  through  you  "  (Eomans 
ii.  24).  Think  of  a  professing  Christian  leading  a  man 
of  the  world  into  temptation  and  sin  ! 

One  wonders  whether  this  incident  of  Abraham  and 
Abimelech  is  not  another  attempt  of  Satan  to  neutralize 


66  The  Book  of  Genesis 

the  promise  with  regard  to  the  coming  Messianic  seed  as 
set  forth  in  Genesis  iii.  15  (cf.  Exodus  i.  16-22 ;  Matthew 
ii.  16-18). 

The  Fulfillment  of  the  Promise  of  a  Son  (xxi.  1-21). 
At  last,  after  years  of  waiting,  the  promise  of  God  to 
Abraham  and  Sarah  is  fulfilled.  Isaac,  the  child  of 
promise,  is  born.  This  chapter  narrates  the  story  of  his 
early  years  and  also  the  conflict  and  jealousy  which  seems 
to  have  arisen  between  Sarah  and  Hagar,  resulting  in 
Hagar's  flight,  taking  her  son  Ishmael  with  her.  Here 
we  have  the  beginning  of  two  great  nations  and  two 
religions,  both  emanating  from  Abraham — Mohammed- 
anism, and  Judaism,  which  found  its  fulfillment  in  Chris- 
tianity. Mohammed  and  Christ.  These  are  in  perpetual 
conflict  one  with  the  other. 

One  cannot  but  be  impressed  with  the  absolute  relia- 
bility of  the  word  and  promise  of  God.  Jehovah  will 
keep  His  word,  even  though  years  elapse  between  the 
announcement  and  fulfillment  of  the  promise.  If  the 
vision  tarry,  wait  for  it. 


"Unanswered  yet? 
The  prayer  your  lips  have  pleaded 
In  agony  of  heart  these  many  years  ? 
Does  faith  begin  to  fail,  is  hope  departing, 
And  think  you  all  in  vain  those  falling  tears  ? 
Say  not  the  Father  hath  not  heard  your  prayer ; 
You  shall  have  your  desire,  some  time,  somewhere. 


"Unanswered  yet? 
Though  when  you  first  presented 
This  one  petition  at  the  Father's  throne, 
It  seemed  you  could  not  wait  the  time  of  asking, 
So  urgent  was  your  heart  to  make  it  known. 
Though  years  have  passed  since  then,  do  not  despair; 
The  Lord  will  answer  you  some  time,  somewhere. 


Abraham,  the  Father  of  the  Faithful         67 

"Unanswered  yet? 
Nay,  do  not  say  ungranted ; 
Perhaps  your  part  is  not  yet  wholly  done ; 
The  work  began  when  first  your  prayer  was  uttered, 
And  God  will  finish  what  He  has  begun ; 
If  you  will  keep  the  incense  burning  there, 
His  glory  you  shall  see  some  time,  somewhere. 

"Unanswered  yet? 
Faith  cannot  be  unanswered ; 
Her  feet  were  firmly  planted  on  the  Rock ; 
Amid  the  wildest  storm,  prayer  stands  undaunted, 
Nor  quails  before  the  loudest  thunder  shock. 
She  knows  Omnipotence  has  heard  her  prayer, 
And  cries,  *  It  shall  be  done,'  some  time,  somewhere.** 

7.  The  Seventh  Manifestation  of  God  to  Abraham 
(chaps,  xxii.-xxv.).  Three  great  facts  are  set  before  us  in 
these  chapters : 

First.  The  supreme  test  of  Abraham' s  faith — the  offer- 
ing up  of  Isaac,  the  son  in  whom  all  the  promises  were 
to  be  fulfilled  (xxii.  1-18). 

This  was  the  supreme  test  of  Abraham's  faith.  At  all 
other  times  he  had  been  given  a  promise  to  step  out  on, 
but  no  promise  is  connected  with  this  incident.  Abra- 
ham is  told  to  take  his  son,  his  only  son,  the  son  in  whom 
all  the  promises  were  to  be  fulfilled,  and  offer  him  for  a 
sacrifice  on  Mount  Moriah.  This  was  really  the  last  of 
the  four  great  surrenders  in  Abraham's  life,  which  he 
had  been  called  upon  to  make.  These  surrenders  were  : 
The  sacrifice  of  home  and  kindred  (chap,  xii.)  ;  the  sep- 
aration from  Lot  (chap,  xiii.)  ;  the  giving  up  of  his  own 
plan  of  life  (chap,  xix.)  ;  and  now  the  sacrifice  of  his 
only  and  well-beloved  son  Isaac. 

It  was  good  for  Abraham  that  this  supreme  test  did 
not  come  at  the  beginning  of  his  pilgrim  life,  but  after 
years  of  communion  and  fellowship  with  God,    This  is  a 


68  The  Book  of  Genesis 


mark  of  God's  goodness  and  kindly  consideration.  ^^  The 
valley  of  the  shadow  of  death  "  is  not  at  the  beginning, 
but  in  the  middle,  of  the  Twenty-third  Psalm.  Not 
until  we  have  been  well  fed  in  green  pastures,  and  satis- 
fied to  the  full  our  thirst  in  still  waters;  not  until  we 
have  had  soul  refreshment  and  the  blessed  experience  of 
walking  in  the  paths  of  righteousness  with  God  as  our 
Companion,  are  we  called  upon  to  pass  through  the  valley 
of  the  shadow.  How  good  God  is  !  There  will  no  temp- 
tation take  you  but  such  as  man  can  bear,  and  *'God  is 
faithful,  who  will  not  suffer  you  to  be  tempted  above  that 
ye  are  able ;  but  will  with  the  temptation  also  make  a 
way  to  escape,  that  ye  may  be  able  to  bear  if  (1  Corin- 
thians X.  13).  '^  As  thy  days,  so  shall  thy  strength  be'' 
(Deuteronomy  xxxiii.  25). 

Abraham  got  his  greatest  blessing  through  this  the 
greatest  of  all  surrenders.  His  servants  observed  the 
glory  that  shone  on  his  face  as  he  returned,  and  for  this 
reason  the  proverb  originated,  *'  In  the  mount  of  the  Lord 
it  shall  be  seen  ^'  (xxii.  14). 

There  are  some  things  in  this  narrative  that  need  a  word 
of  explanation : 

First.  There  is  the  word  **  tempt" — *' Now  the  Lord 
did  tempt  Abraham."  This  word  is  used  in  the  Scrip- 
tures in  at  least  two  senses.  "When  used  of  Satan  in  his 
relations  with  mankind,  it  expresses  an  evil  intent,  and 
means  to  seduce  or  cause  man  to  fall  (Matthew  iv.  1  ; 
1  Corinthians  xi.  3).  In  this  sense,  temptation  cannot 
be  attributed  to  God,  for  God  never  thus  tempts  any  man 
(James  i.  13-17).  The  word  "tempt"  used  of  God  is  to 
be  understood  in  the  sense  of  testing  or  proving  the  good 
that  is  in  man,  separating  the  wheat  from  the  chaff,  the 
gold  from  the  dross  ;  but  always  in  order  that  the  wheat 
and  the  gold  may  be  the  prominent  thing  (Genesis  xxii. 
1 ;  Matthew  vi.  13). 


Abraham,  the  Father  of  the  Faithful  69 

Second.  The  command  to  offer  up  Isaac  is  to  be  under- 
stood literally.  Abraham  did  not  misunderstand  the 
command  of  God,  when,  with  uplifted  hand,  he  was  ready 
and  willing  to  offer  his  son.  Nor  was  Abraham  feigning 
or  misrepresenting  when  he  said  to  his  servants,  ^'  Abide 
ye  here  .  .  .  and  I  and  the  lad  will  go  yonder  and 
worship,  and  come  again  to  you''  (xxii.  5).  When  he 
used  the  pronoun  ^*  we,''  he  was  not  using  the  language 
of  dissimulation,  but  of  victorious  faith.  This  we  are 
given  to  understand  in  Hebrews  xi.  17-19.  Could  Abra- 
ham believe  in  God  now  without  his  son,  as  he  had  be- 
lieved before  without  him  I  Was  he  persuaded  that  God 
was  able  to  raise  Isaac  from  the  dead  if  that  was  neces- 
sary in  order  for  the  fulfillment  of  His  promise  (Romans 
iv.  16,  17,  21  ;  Hebrews  xi.  17,  19  ;  Eomans  iv.  24,  25)  ? 

Third.  It  is  apparent  that  Abraham  did  not  think  it 
wrong  to  thus  sacrifice  his  son.  A  knowledge  of  the  cus- 
toms of  the  time  leads  us  to  believe  that  such  a  sacrifice 
was  regarded  as  the  highest  virtue  and  the  supreme  test 
of  religion.  Had  Abraham  considered  it  to  be  wrong,  he 
would  not  have  done  it,  nor  would  he  have  considered 
such  a  voice  to  have  been  the  voice  of  God.  One  some- 
times wonders  if  this  sacrifice  was  necessary  because  of  the 
probable  condition  of  Abraham's  religious  experience. 
Is  it  likely  that  he  had  entertained  hard  thoughts  of  God 
for  sending  Ishmael  away,  and  that  this  led  him  to  make 
compensation  by  the  glad  sacrifice  of  Isaac  ?  However 
the  command  came  to  him,  it  became  his  conviction  that 
God  wanted  him  to  offer  up  his  only  son. 

Fourth.  It  does  seem,  however,  that  although  Abra- 
ham did  not  think  the  sacrifice  of  Isaac  to  be  wrong,  the 
actual  slaying  of  Isaac  would  have  been  wrong  in  the 
sight  of  God.  How,  then,  can  this  be  reconciled  with  the 
direct  command  of  God  ?  May  it  not  be  sufficient  to  re- 
ply   that   God    meant    Abraham    to    offer  Isaac  in  so 


yo  The  Book  of  Genesis 


far  as  he  himself  was  concerned  ;  that  God  intended  that 
Abraham  should  offer  Isaac  in  spirit  only,  and  not  in  out- 
ward act,  even  though  Abraham  himself  understood  God 
to  desire  the  literal  sacrifice  of  Isaac  ;  that  what  God  de- 
sired of  Abraham  was  an  offering  of  the  spirit,  and  not  of 
blood  ?  Does  not  the  narrative  bear  out  this  view,  in- 
asmuch as  Abraham  is  allowed  to  proceed  as  though  God 
actually  wanted  him  to  offer  up  his  son  literally  ? 

In  any  event,  it  is  clear  that  God  would  teach  Abraham 
some  important  lessons.  He  would  teach  him  the  true 
meaning  of  sacrifice  ;  that  it  lay  in  spirit  more  than  in  act ; 
that  the  consecration  of  a  living  soul  is  far  more  impor- 
tant than  the  offering  of  a  dead  body  (Eomans  xii.  1). 
Beyond  all  question,  God  intended  that  Abraham  should 
know  that  human  sacrifice  was  now  to  receive  a  final  blow. 
It  is  not  going  too  far  to  say  that  God  gave  to  the  patri- 
arch that  day  a  lesson  in  substitution  and  vicarious  sacri- 
fice. May  it  not  be  that  in  the  substitution  of  the  ram 
for  Isaac  that  the  expression  of  the  New  Testament  is 
fulfilled,  "Abraham  rejoiced  to  see  my  day  ;  and  he  saw 
it,  and  was  glad"  (John  viii.  56),  and  "  Preached  before 
the  gospel  unto  Abraham  "  (Galatians  iii.  8). 

In  man's  extremity,  God's  opportunity  was  manifest. 
Not  until  the  hand  of  Abraham  was  uplifted,  and,  so  far 
as  father  and  son  were  concerned,  the  whole  sacrifice 
complete,  was  the  substitution  provided.  It  must  have 
seemed  to  Abraham  as  though  to  offer  his  son,  to  make 
that  sacrifice,  meant  the  end  of  all  his  hopes  ;  that  noth- 
ing more  was  left.  But  when  Abraham  had  gone  all  the 
way  with  God,  then  we  are  told  that  the  Lord  provided. 
It  was  "  seen  in  the  mount  "  that  God  doth  provide  Him- 
self a  sacrifice.  Then  came  the  greatest  of  all  blessings  to 
Abraham  (xxii.  15-18). 

Is  not  this  the  way  God  deals  with  men  to-day  ?    Not 
until  we  have  come  to  the  end  of  ourselves  and  laid  abso- 


Abraham,  the  Father  of  the  Faithful  71 

lutely  all  we  have  on  the  altar  of  God  ;  not  until  we  come 
to  the  end  of  trust  in  all  that  is  earthly,  do  we  get  the  full- 
ness of  the  blessing  of  God. 

Abraham's  faith,  so  gloriously  portrayed  by  Paul 
(Eomans  iv.  9-25),  was  corroborated  and  witnessed  to  by 
his  works,  upon  which  James  lays  so  much  emphasis 
(James  ii.  14-24). 

**  Laid  on  Thine  altar,  O  my  Lord  divine, 
Accept  my  gift  this  day,  for  Jesus'  sake. 
I  have  no  jewels  to  adorn  Thy  shrine, 
Nor  any  world-famed  sacrifice  to  make, 
But  here  I  bring,  within  my  trembling  hand, 
This  heart  of  mine,  a  thing  that  seemeth  small ; 
And  yet.  Thou  dost  know,  dear  Lord, 
That  when  I  yield  Thee  this,  I  yield  my  all ; 
Hidden  therein.  Thy  searching  eye  can  see 
Struggles  of  passion,  visions  of  delight, 
All  that  I  am  and  fain  would  be. 
Now  from  Thy  footstool,  where  it  vanquished  lies, 
The  cry  ascendeth,  *  May  Thy  will  be  done,' 
Take  it.  Lord,  ere  my  courage  fail. 
And  merge  it  so  in  Thine  own  will 
That  if,  in  some  future  day,  my  plea  prevail. 
And  Thou  give  back  my  will,  it  may  so  fair  have 

grown, 
So  changed,  that  I  shall  know  it  no  longer  as  mine, 
but  as  Thine." 

Typical  Teaching 

In  this  chapter  (xxii.)  many  see  in  Abraham  a  type  of 
the  Father  sparing  not  His  own  Son,  but  freely  delivering 
Him  up  for  us  all  (Eomans  viii.  32 ;  John  iii.  16)  ;  in 
Isaac,  a  type  of  Christ,  who  was  obedient  even  unto  death 
(Philippians  ii.  5-8)  ;  in  the  ram  caught  in  the  thicket,  a 
type  of  Christ  being  offered  as  a  substitute  for  the  sinner 
(Hebrews  x.  5-10)  ;  in  the  preservation  of  Isaac  from 
death  by  sacrifice,  which  to  Abraham  was  as  a  resurrec- 


72  The  Book  of  Genesis 

tion  from  the  dead,  a  type  of  Christ^ s  resurrection  (cf. 
Hebrews  xi.  17-19  j  Eomans  iv.  20-25). 

Fifth  Episode — The  Death  of  Sarah  (chap,  xxiii.).  This 
chapter  contains  the  first  detailed  account  of  a  funeral, 
just  as  chapter  twenty -four  contains  the  first  detailed  ac- 
count of  a  wedding. 

The  faith  of  Abraham  is  again  shown  in  purchasing  a 
burial  place  in  Canaan  rather  than  in  Ur  of  the  Chaldees. 
This  was  the  first  real  pledge  that  the  patriarch  had 
abandoned  the  old  life  and  land,  never  to  return  to  it. 
The  piece  of  land  Abraham  bought  was  not  a  pasture 
that  could  be  sold  again,  nor  a  building  lot  that  could  be 
disposed  of,  but  a  grave,  something  that  he  could  not 
well  abandon. 

The  detailed  description  of  the  ground  and  the  minute 
accuracy  and  publicity  of  the  transaction  (vers.  3,  11, 
17-20)  emphasize  the  fact  that  this  purchase  was  looked 
upon  by  Abraham  as  an  earnest  of  the  future  possession 
of  the  whole  land.  The  death  of  Sarah,  his  wife,  surely 
offered  a  legitimate  opportunity  for  him  to  go  back  to 
Ur  of  the  Chaldees  if  he  had  wanted  to.  The  purchase 
of  a  grave  for  his  dead  bound  him  to  that  land,  just  as 
the  graves  of  our  dead  do  to  ours.  That  grave  was  an 
earnest,  a  first  fruits  ;  the  rest  would  follow. 

Abraham  came  to  the  grave  to  weep  and  to  mourn. 
Surely  it  is  not  wrong  for  us  to  weep  over  our  dead  or  to 
mourn  over  their  loss.  Jesus  wept  at  the  grave  of  Laz- 
arus. Tears  of  sorrow  and  bereavement  wet  a  holier  eye 
and  stained  a  more  sacred  cheek  than  ours.  We  should 
not,  of  course,  '^  sorrow  as  those  which  have  no  hope,'' 
for  faith  in  Christ  has  inspired  the  Christian  with  a  liv- 
ing hope  that  sustains  the  soul  in  the  hour  of  bereave- 
ment (1  Thessalonians  iv.  13-18). 

Abraham  speaks  of  the  dead  as  "  my  dead."  Those 
who  die  in  faith  are  not  lost  to  us.     Once  our  own,  they 


Abraham,  the  Father  of  the  Faithful  73 


are  our  own  forever.  God  gave  Job  twice  as  much  prop- 
erty and  cattle  as  he  had  before  his  affliction,  but  not 
twice  as  many  children.  Why  I  Because  he  had  lost 
his  land  and  cattle,  but  he  had  not  lost  his  children  who 
had  died.     They  had  simply  gone  on  before. 

The  expression  ^^  buried  with  his  fathers^'  is  signifi- 
cant. How  desirous  the  Old  Testament  saints  were  of 
being  buried  as  families.  Even  to-day  in  oriental  lands 
the  family  burying  ground  is  sacredly  maintained.  It  is 
their  belief  that  they  shall  rise  as  families.  Will  family 
life  be  recognized  in  heaven?  What  does  Paul  mean  by 
the  expression,  **  For  this  cause  I  bow  my  knees  unto  the 
Father  of  our  Lord  Jesus  Christ,  of  whom  the  whole 
family  in  heaven  and  earth  is  named "  (Ephesians  iii. 
14,  15)  t  Is  not  the  thought  of  family  reunion  a  very 
sacred  one  ? 

**  Beyond  the  silent  river, 
In  the  glory  summer  land, 
In  the  beautiful  forever. 
Where  the  jeweled  city  stands,  ^ 

Where  ever-blooming  flowers 
Send  forth  their  sweet  perfume, 
My  heart's  most  loved  and  cherished, 
In  heaven's  beauty  bloom. 

"  And  when  I  cross  that  river, 
The  first  I  will  adore, 
The  first  to  bid  me  welcome, 
Upon  that  golden  shore, 
Will  be  my  loving  Saviour, 
The  One  who  died  for  me, 
That  in  the  long  forever. 
From  sin  I  might  be  free. 

*'  The  next  one  who  will  greet  me, 
In  the  mansions  fair  and  bright. 
Will  be  my  sainted  mother, 
Arrayed  in  garments  white. 


74  The  Book  of  Genesis 

And  then  that  gray-haired  father, 
Close  pressing  by  her  side, 
Will  clasp  my  hand  with  fervour, 
Just  o'er  the  swelling  tide. 

<*  Then  curly -headed  brother, 
And  little  sister  dear, 
And  bright- eyed  little  baby, 
With  merry  laugh  and  cheer, 
Will  all  then  cluster  around  me 
To  bid  me  welcome  home. 
And  watch  with  me  the  gathering 
Of  loved  ones  yet  to  come. 

**  Oh,  the  joy  that  there  awaits  me 
When  I  reach  that  golden  shore, 
And  clasp  the  hands  of  loved  ones, 
To  part  with  them  no  more." 

Beath  of  Abraham  (xxv.  7-11).  Abraham  lived  to  be 
one  hundred  and  seventy-five  years  old.  He  ^^died  in  a 
good  old  age,  an  old  man,  and  full  of  years  j  and  was 
gathered  to  his  people."  Here  again  we  come  across 
the  comforting  expression  ^^  gathered  to  his  people." 
Just  what  is  meant  by  this  expression  we  have  seen 
under  the  description  of  Sarah's  death.  Abraham  was 
buried  in  the  same  sepulchre  with  his  wife,  Sarah,  in  the 
cave  of  Machpelah,  in  the  parcel  of  ground  which  Abra- 
ham bought  from  Ephron  the  Hittite. 


n 

The  History  of  Isaac 

(xxv,  19-xxviii,  9;  xxxv,) 

SO  far,  we  have  observed  that  the  history  of  the  pa- 
triarchs— Abraham,  Isaac,  and  Jacob — have  crys- 
tallized around  a  number  of  visions,  or  manifesta- 
tions of  God:  Seven  to  Abraham;  two  to  Isaac;  and 
seven  to  Jacob.  The  nature  of  these  visions  is  deter- 
mined by  the  character  of  the  men  to  whom  they  are 
given.  Those  to  Abraham  were  for  revelation — all  that 
Abraham  needed  to  lead  him  to  do  the  will  of  God  was  a 
knowledge  of  that  will ;  those  to  Isaac  were  for  corrobo- 
ration— being  a  timid,  quiet  man,  he  was  in  danger  of  los- 
ing heart,  and  compromising  ;  those  to  Jacob  were  for 
the  purpose  of  restraint — being  willful,  impulsive,  and 
full  of  selfish  initiative,  he  was  constantly  running  ahead 
of  God  and  continually  substituting  his  own  plans  for 
those  of  God. 

Not  much  is  said  in  the  Scriptures  about  Isaac,  al- 
though he  lived  to  be  the  oldest  of  the  patriarchs.  His 
value  in  history  seems  to  lie  in  the  fact  that  he  was  the 
connecting  link  in  the  patriarchal  history.  He  led  a 
quiet,  uneventful  life.  He  was,  characteristically,  a  man 
of  peace.  When  Abimelech  required  him  to  leave  Gerar, 
he  left ;  when  the  Philistines  filled  his  wells,  he  dug 
others ;  when  herdmen  wrangled  over  a  well,  he  gave  it 
up  ;  when  this  well,  too,  was  disputed,  he  gave  it  up 
also,  retired  and  set  to  work  on  a  third.  Yet  all  the 
time  his  flocks  and  herds  increased,  and  he  was  pros- 
pered.   Like  his  father,  he  went  down  into  Egypt  and 

75 


76  The  Book  of  Genesis 

fell  into  sin.     His  death  closed  a  comparatively  unevent- 
ful life. 

Isaac's  history  is  not  as  orderly  arranged  as  that  of 
Abraham,  his  father.  The  broken  character,  therefore, 
of  this  history  necessitates  that  we  look  at  it  from  a  dif- 
ferent view-point.  There  are  five  prominent  things  to 
remember  in  Isaac's  life :  his  name ;  birth ;  marriage ; 
career,  which  crystallizes  around  two  visions  of  God  j  and 
his  death. 

1.  Isaac's  Birth  and  Name  (xvii.  17-19 ;  xviii.  12-13; 
xxi.  6).  Like  Christ's,  Isaac's  birth  was  miraculous,  and 
his  name  foretold.  His  birth  occurred  in  the  divine  line 
in  which  barrenness  seemed  to  be  prominent,  and  con- 
sequently miraculous  and  supernatural  intervention  was 
necessary.  We  should  not  fail  to  notice  this  fact  in  con- 
nection with  the  promised  seed  up  to  and  including 
Christ. 

Isaac's  name  means  "  laughter,"  and  was,  in  all  prob- 
ability, a  daily  reminder,  not  only  of  Sarah's  sin,  but 
also  of  the  faith  of  Sarah  and  Abraham.  It  was  also  a 
daily  reminder  of  the  power  of  God.  Sarah  could  say, 
*'  Now  you  may  laugh  with  me,  but  you  cannot  laugh  at 
me."  No  doubt  the  birth  of  Isaac  brought  joy  and  glad- 
ness to  Abraham  and  Sarah,  just  as  did  the  birth  of  Jesus 
Christ  to  His  mother  and  the  world  (c£  Luke  i.  46-56 ; 
ii.  10). 

2.  The  Marriage  of  Isaac  (chap.  xxiv.).  This  is 
the  first  detailed  account  of  a  wedding  in  the  Bible,  and 
sixty-seven  verses  are  devoted  to  it.  While  there  are 
many  spiritual  lessons  and  typical  significations  in  this 
chapter  great  care  should  be  exercised  lest  one  fall  into 
the  difficulty  of  over-spiritualizing,  and  lookiog  for  types 
where  in  reality  they  are  not  found. 


The  History  of  Isaac  77 

It  might  be  well  in  this  conuectiou  to  lay  down  a  safe 
rule  for  the  study  of  typology  in  the  Word  of  God.  It  is 
unquestionably  a  safe  rule  to  follow  in  the  study  of  the 
types  of  Scripture,  not  to  make  anything  in  the  Old  Tes- 
tament a  type  which  the  New  Testament  does  not  sanc- 
tion or  declare  to  be  such.  For  illustration,  we  know 
that  the  Passover  was  a  type,  for  1  Corinthians  v.  7  dis- 
tinctly teaches  this  truth.  Melchizedek  (Genesis  xiv.) 
is  typical  of  Christ,  for  the  writer  of  the  epistle  to  the 
Hebrews  clearly  says  so  (Hebrews  v.  10 ;  vii.  1-22). 
There  may  be  many  points  of  similarity  between  Old 
Testament  characters  and  Christ  that  should  not  be 
called  types  of  our  Lord  Jesus.  We  would  not  be 
understood  as  saying  that  there  is  absolutely  nothing 
typical  in  the  Old  Testament  but  what  the  New  Testa- 
ment distinctly  and  clearly  states  to  be  such.  We  would 
be  understood,  however,  as  distinctly  stating  that  the 
rule  just  given  is  a  safe  one  to  follow,  and  keeps  one 
from  falling  into  the  error,  so  prevalent  in  many  quarters, 
of  overdoing  the  typical  teaching  of  the  Word  of  God. 

Some  expositors  see  in  this  chapter  a  picture  of  Christ 
choosing  a  Gentile  bride  for  Himself,  set  forth  under  the 
figure — historical,  of  course— of  the  call  of  Eebekah  to  be 
the  bride  of  Isaac.  Abraham's  steward,  Eleazar,  is  lik- 
ened to  the  Holy  Spirit.  At  all  events,  there  are  five 
lessons  in  connection  with  marriage  in  this  chapter  : 

First.  There  is  the  responsibility  of  parents  to  see 
that  their  children  are  married  within  the  circle  of  relig- 
ion and  in  accordance  with  the  will  of  God.  Many  par- 
ents seem  to  think  that  their  children  are  ^'  well  married  " 
and  have  made  a  *^  good  match  "  if  auspicious  circum- 
stances have  characterized  the  marriage.  It  does  not 
seem  to  have  occurred  to  them  to  inquire  as  to  whether 
the  one  seeking  the  hand  of  their  child  is  a  Christian  or 
not.     Think  of  it,  parents  j  pause,  and  ponder  ere  you 


78  The  Book  of  Genesis 

allow  your  consent  to  be  given  to  an  unchristian  mar- 
riage !  Think  of  a  Christian  parent  giving  his  daughter 
to  be  the  life  companion  of  an  unbeliever  !  Parents,  are 
you  giving  your  children  in  marriage  to  a  child  of  God, 
or  a  child  of  the  devil,  which  ?  Before  God  you  must 
answer  this  question.  Do  you  say  you  do  not  know  ?  It 
is  your  business  to  find  out.  God  holds  you  responsible 
for  this  thing.  The  religious  question  in  marriage  is  the 
prime  question. 

Second.  That  there  must  be  no  intermingling  of 
seeds  j  that  is  to  say,  there  must  be  no  marriage  of  the 
Christian  to  the  worldling  (xxiv.  3,  4).  Light  cannot 
have  fellowship  with  darkness,  nor  he  that  believeth 
with  an  infidel.  The  ethics  of  Christian  marriages  are 
set  forth  clearly  in  2  Corinthians  vi.  14-17,  and  1  Cor- 
inthians vii.  39 ; 

14.  Be  ye  not  unequally  yoked  together  with  un- 
believers ;  for  what  fellowship  hath  righteousness  with 
unrighteousness?  and   what   communion   hath  light 
with  darkness  ? 

15.  And  what  concord  hath  Christ  with  Belial? 
or  what  part  hath  he  that  believeth  with  an  infidel  ? 

16.  And  what  agreement  hath  the  temple  of  God 
with  idols  ?  for  ye  are  the  temple  of  the  living  God ; 
as  God  hath  said,  I  will  dwell  in  them,  and  walk  in 
them ;  and  I  will  be  their  God,  and  they  shall  be  my 
people. 

17.  Wherefore  come  out  from  among  them,  and 
be  ye  separate,  saith  the  Lord,  and  touch  not  the  un- 
clean thing  ;  and  I  will  receive  you. 

39.  The  wife  is  bound  by  the  law  as  long  as  her 
husband  liveth ;  but  if  her  husband  be  dead,  she  is 
at  liberty  to  be  married  to  whom  she  will ;  only  in 
the  Lord. 

From  these  words  it  is  evident  that  the  matter  of  the 
choice  of  a  partner  in  marriage  is  one  that  should  be  of 


The  History  of  Isaac  79 

great  concern  to  the  Christian.  ^'  Only  in  the  Lord  " — 
these  words  should  be  graven  with  the  pen  of  iron  upon 
every  Christian  heart.  This  is  no  arbitrary  law — that  a 
Christian  must  marry  a  Christian ;  it  is  absolutely  neces- 
sary to  the  Christian's  happiness:  '^ How  can  two  walk 
together  except  they  be  agreed?"  Marriage  must  be 
based  upon  affinity,  not  only  physical,  mental,  and 
moral,  but  spiritual  also.  For  the  Christian  any  other 
marriage  but  a  Christian  marriage  is  forbidden.  Some 
one  has  said  that  for  a  young  man  or  young  woman  to  be 
wholesomely  married  is  the  next  thing  to  being  regener- 
ated. 

Young  Christian,  be  you  man  or  woman,  listen  to  these 
words — '*At  liberty  to  be  married  to  whom  she  will  j 
only  in  the  Lord."  Too  many  regard  wealth,  position, 
or  title  as  the  main  qualifications  to  a  good  marriage. 
They  seem  satisfied  with  these  things. 

Christian  young  woman,  think  and  ponder  what  these 
scriptures  mean  before  you  marry  a  man  who  is  not  a 
believer  on  Jesus  Christ.  When  you  ask  the  consent  of 
your  earthly  father,  do  not  forget  to  consult  your  heav- 
enly Father.  Too  often  the  heavenly  Father  is  over- 
looked. Think  of  it,  Christian  young  woman,  what  it 
means  to  marry  an  unconverted  man  ;  no  family  altar  in 
your  home,  no  voice  of  prayer,  no  reading  of  the  Bible. 
When  you  or  your  children  are  sick  or,  perchance, 
dying,  and  you  want  some  one  to  pray  for  you  and  for 
them,  and  you  ask  your  husband  to  pray,  he  will  reply, 
*^  I  can't  pray."  If  you  ask  him  to  read  you  some  com- 
forting portion  of  the  Bible  for  which  your  soul  is  pining, 
he  will  answer,  ''I  cannot  read  the  Bible  for  you;  I 
don't  know  where  to  turn  to  find  the  comfort  you  need." 
And  when  the  angel  of  death  shall  hover  over  the  cradle, 
or  you  yourself  are  passing  through  the  valley  of  the 
shadow,  and  you  need  some  one  to  beseech  God  for  you, 


8o  The  Book  of  Genesis 


to  help  and  comfort  you,  for  you  yourself  are  not  able  to 
pray — think  of  it,  Christian  young  woman,  to  be  married 
to  a  man  who  cannot  minister  to  you  in  the  most  sacred 
things  of  your  soul  in  the  most  desperate  hours  of  life  I 
Think  and  ponder  before  you  leap. 

Do  not  be  deluded  by  the  false  philosophy  that  you  may 
marry  an  unconverted  man  in  order  that  you  may  lead 
him  to  Christ,  The  odds  are  a  thousand  to  one  that  you 
will  be  led  away  from  the  Lord.  Any  pastor  who  would 
think  it  wise  to  give  you  a  leaf  out  of  his  note-book  will 
tell  you  that  some  of  the  saddest  incidents  which  have 
come  under  his  notice  and  dealing  have  been  those  of 
broken-hearted  wives,  who  once  were  sweet,  Christian 
young  women,  but  who  married  unconverted  men,  think- 
ing that  they  would  reform  them  after  they  were  married 
to  them.  There  can  be  no  agreement  between  a  Christian 
and  an  unbeliever.  If  an  agreement  is  reached,  it  is  an 
agreement,  almost  always,  to  give  up  prayer,  asking  the 
blessing  at  the  table,  and  going  to  church. 

"  Yet  it  shall  be :  thou  shalt  lower  to  his  level  day  by 
day, 

What  is  fine  within  thee  growing  coarse  to  sympa- 
thize with  clay, 

As  the  husband  is,  the  wife  is ;  thou  art  mated  with 
a  clown ; 

And  the  grossness  of  his  nature  will  have  weight  to 
drag  thee  down, 

He  will  hold  thee,  when  his  passion  shall  have  spent 
its  novel  force, 

Something  better  than  his  dog,  a  little  dearer  than 
his  horse." 

— Tennyson. 

Third.  •  The  responsibility  attached  to  the  choice  of  a 
residence  (xxiv.  4-9,  37-41).  We  have  already,  in  the 
case  of  Lot  (Genesis  xiii.,  xviii.,  xix.),  seen  the  dan- 


The  History  of  Isaac  8l 

gers  that  come  from  a  Christian  man  locating  himself  and 
family  in  the  midst  of  ungodly  surroundings.  Abraham 
is  very  careful  to  insist  that  his  servant,  Eleazar,  shall 
bring  Isaac's  bride  back  with  him  to  his  country.  Isaac 
must  not,  under  any  circumstances,  go  into  that  heathen 
country  to  take  up  his  residence  there  (Genesis  xxiv. 
2-6). 

Fourth.  There  must  be  harmony  of  religious  faith. 
How  can  two  walk  together  in  peace  and  unity  except 
they  be  agreed  ? 

Fifth.  The  important  part  that  prayer  has  to  play  in 
the  choice  of  a  life  partner.  This  chapter  is  honeycombed 
with  the  thought  of  prayer  in  connection  with  the  choice 
of  a  bride  (cf.  vers.  2,  3,  7,  12-14,  40-43,  48,  52).  One  can- 
not fail  to  be  impressed  with  the  quick  answers  to  prayer 
related  in  this  chapter  (cf.  vers.  15,  45)  :  "  And  it  came  to 
pass,  before  he  had  done  speaking;"  ^'And  before  I 
had  done  speaking  in  my  heart ' ' — these  are  the  expres- 
sions that  indicate  quick  answers  to  prayer.  This  mar- 
riage was  surely  made  in  heaven.  It  was  prayer,  and  not 
chance,  which  gave  Isaac  his  wife.  Why  should  youDg 
men  and  women  to-day  neglect  to  pray  with  reference  to 
the  matter  of  marriage  and  the  choice  of  a  life  partner, 
which,  next  to  their  soul's  salvation,  is  the  most  impor- 
tant event  in  their  lives. 

3.  Isaac's  Career  (xxvi.  1-22,  23-33).  The  career  of 
Isaac  crystallizes  around  two  manifestations  of  God  to  him, 
the  first  being  in  connection  with  Abimelech  (xxvi.  1-22), 
and  indicating  that  retrogression  had  taken  place  in  the 
religious  life  of  the  patriarch.  The  second  was  in  connec- 
tion with  the  Beer-sheba  incident  (xxvi.  23-33),  and  re- 
sulted in  progress  being  made  by  Isaac  in  his  religious 
life. 

(a)     The  First  Manifestation  of  God  to  Isaac  (xxvi.  1-22), 


82  The  Book  of  Genesis 

The  first  vision  of  God  in  the  life  of  Isaac  is  connected 
with  Gerar  in  Egypt.  It  would  seem,  from  the  narrative 
of  the  chapter,  that  a  threatened  famine  caused  Isaac  to 
take  a  trip  down  to  Egypt,  just  as  his  father  before  him 
had  done.  We  do  not  know  whether  Isaac  knew,  or  did 
not  know,  that  his  father  had  made  a  similar  journey  with 
disastrous  results.  If  he  did  know,  he  should  have  been 
warned  by  his  father^  s  example.  No  physical  condition 
should  be  able  to  drive  the  people  of  God  into  forbidden 
territory. 

While  Isaac  was  on  his  way  down  to  Egypt,  God  met 
him  and  stopped  him  half-way.  He  fell  into  the  same  sin 
that  his  father  had  fallen  into.  This  fact  need  not  cause 
us  amazement,  for  ^'  as  father,  so  son,"  is  too  often  illus- 
trated under  our  own  eyes. 

This  incident  is  not  a  second  account  of  that  narrated 
in  connection  with  the  life  of  Abraham  (xii.  10-20),  al- 
though the  same  name,  Abimelech,  is  used.  Without 
question,  ^'  Abimelech,"  like  ^'  Pharaoh,"  was  an  official 
name  for  the  ruling  head  of  the  people. 

Both  Abraham^s  and  Isaac's  wives  were  handsome,  and 
their  good  looks  were  made  a  curse  to  them.  Beauty  is 
of  God  and  is  cause  for  gratitude,  but  how  often  has  it 
been  the  means  of  destruction  to  those  possessing  it. 

One  wonders  why  God  publicly  blessed  Isaac,  even 
while  he  was  in  this  state  of  disobedience  to  God.  We 
cannot  tell.  God  sometimes  does  that.  He  sometimes 
honours  His  people  in  the  sight  of  men,  but  punishes  them 
in  private  for  wrong- doing.  God  does  not  always  allow 
His  servants  to  be  dishonoured  before  the  world,  but  they 
will  be  disciplined,  nevertheless.  Sometimes,  however,  as 
in  the  case  of  David,  God  rebukes  His  servants  openly  for 
sins  committed  privately  (2  Samuel  xii.  12).  We  must 
not  forget,  however,  that  the  very  prosperity  of  Isaac 
aroused  the  envy  manifested  in  verse  fourteen. 


The  History  of  Isaac  83 

(b)  The  Second  Manifestation  of  God  to  Isaac — Beer- 
sheba  (xxvi.  23-33).  This  vision  of  God  came  to  Isaac 
after  lie  had  determined  to  leave  Egypt  and  remove  to 
Beer-sheba.  In  that  ^^same  night"  God  appeared  unto 
him  and  said,  ^^  I  am  the  God  of  Abraham  thy  father  ; 
fear  not,  for  I  am  with  thee,  and  will  bless  thee,  and  mul- 
tiply thy  seed,  for  my  servant  Abraham's  sake."  "And 
he  builded  an  altar  there,  and  called  upon  the  name  of 
the  Lord,  and  pitched  his  tent  there.'' 

A  similar  vision  had  come  to  Abraham  when  he  left 
Egypt  and  went  back  to  Bethel,  back  to  the  place  of  the 
altar  and  the  tent. 

God  made  Isaac's  enemies  to  be  at  peace  with  him 
(ver.  26).  They  saw  plainly,  as  Abimelech  said  :  *^  We 
saw  certainly  that  the  Lord  was  with  thee :  and  we  said, 
Let  there  be  now  an  oath  betwixt  us,  even  betwixt  us  and 
thee,  and  let  us  make  a  covenant  with  thee ;  That  thou 
wilt  do  us  no  hurt,  as  we  have  not  touched  thee,  and  as 
we  have  done  unto  thee  nothing  but  good,  and  have  sent 
thee  away  in  peace  ;  thou  art  now  the  blessed  of  the  Lord ' ' 
(vers.  28,  29).  Isaac  was  a  timid  man,  and  yet  it  was  pos- 
sible for  him  to  live  so  as  to  influence  the  lives  of  the  un- 
godly and  make  them  understand  that  God  was  with 
him. 

4.  Isaac's  Death  (xxxv.  28,  29).  Isaac  died  at  the 
age  of  one  hundred  and  eighty  years.  His  death  was  as 
uneventful  as  his  life.  He  did  not  die,  however,  as  soon 
as  he  thought  he  would  (xxvii.  1,  2),  but  lived  forty 
years  longer,  at  least  until  Joseph  was  about  thirty  years 
old.  The  story  of  Isaac's  life  closes  with  the  words  : 
^  ^  And  the  days  of  Isaac  were  an  hundred  and  fourscore 
years.  And  Isaac  gave  up  the  ghost,  and  died,  and  was 
gathered  unto  his  people,  being  old  and  fall  of  days  :  and 
his  sons  Esau  and  Jacob  buried  him  "  (xxxv.  28,  29). 


Ill 

The  History  of  Jacob 
{xxviii,  35 ;  xlvL  1-7) 

THE  history  of  Jacob  contains  two  clearly  marked 
divisions :  in  the  first,  we  see  the  restless,  wil- 
ful, self-assertive  man,  Jacob  ;  in  the  second, 
we  see  the  restful,  trusting,  submissive,  obedient  man, 
Israel. 

The  Bible  has  often  been  likened  to  a  portrait  gallery, 
adorned  with  the  faces  of  remarkable  historic  men,  in 
which  every  variety  of  feature  and  type  of  character 
may  be  found.  None  of  the  characters  which  the  pen  of 
inspiration  has  rescued  from  oblivion  is  more  interesting 
to  read,  and  instructive  to  contemplate,  than  that  of 
Jacob,  the  tricky,  deceitful,  supplanting  man,  who,  by 
the  power  and  grace  of  God,  was  transformed  into  the 
faithful,  trusting  patriarch. 

The  history  of  Jacob  revolves  around  seven  visions, 
four  of  which  may  be  placed  under  the  first  division 
spoken  of  above ;  the  other  three,  under  the  second  di- 
vision. 

I.  The  First  Manifestation  of  God  to  Jacob- 
Bethel — Flight  (chap,  xxviii.).  This  vision  is  con- 
nected with  the  past  (chap,  xxvii. — the  stolen  blessing) 
and  the  future  (chaps,  xxix.,  xxx. — Jacob's  flight  and 
residence  with  Labau). 

Chapter  twenty-seven  narrates  the  incident  of  Jacob's 
theft  of  Esau's  blessing.  A  careful  study  of  the  chapter 
will  reveal  that  the  four  parties  engaged  in  the  trans- 

84. 


The  History  of  Jacob  85 

action  were  all  of  them  in  the  wrong  in  some  point  or 
other : 

Isaac,  the  father,  should  have  remembered  that  at  the 
time  of  the  birth  of  the  children  the  blessing  was  prom- 
ised to  Jacob.  He  should  not,  therefore,  have  made 
preparation  to  give  it  to  Esau.  Isaac  was  evidently  also 
wrong  in  assuming  that  the  time  of  his  death  had  come, 
which,  in  point  of  fact,  did  not  come  until  forty  years 
afterwards. 

Eebekah,  the  mother,  was  in  the  wrong  in  the  deceit- 
ful and  hypocritical  means  she  resorted  to  in  order  to 
bring  about  the  result  which  she  desired ;  namely,  the 
bestowal  of  the  birthright  blessing  upon  her  favourite 
son.  Partiality  towards  children  in  a  family,  whether 
by  father  or  mother,  always  brings  trouble.  This  is  evi- 
dent in  the  life  of  Isaac's  family,  and  also  of  Jacob's. 
Indeed,  it  was  Jacob's  manifest  favouritism  towards 
Joseph  that  aroused  the  ire  and  jealousy  of  his  brethren, 
and  caused  him  to  be  sold  into  Egypt. 

Esau  was  grievously  wrong  in  this  transaction  in  that  he 
had  despised  this  birthright,  and  hence  had  forfeited  the 
right  to  the  birthright  blessing.  It  was  not  until  he  saw 
the  unhappy  results  that  came  from  the  light  estimate  he 
had  put  upon  divine  blessing  that  he  was  sorry  for  what 
he  had  done.  The  New  Testament  (Hebrews  xii.  16,  17) 
makes  use  of  this  incident  to  warn  us  against  treating 
lightly  the  blessings  of  God.  The  "repentance"  spoken 
of  in  Hebrews  xii.  is  not  gospel  repentance,  and  no  argu- 
ment that  a  man  may  some  time  in  life  desire  to  repent 
but  will  not  be  able  to  do  so  should  be  based  on  this  in- 
cident. What  Esau  failed  to  do  was  not  to  find  true  re- 
pentance, but  to  find  any  way  by  which  he  might  change 
his  father's  mind  and  get  him  to  transfer  the  blessing, 
which  he  had  already  given  to  Jacob,  to  him. 

Jacob's  wrong  in  this  transaction  consisted  in  the  fact 


86  The  Book  of  Genesis 

that  be  took  advantage  of  his  brother's  weakness,  and 
used  wrong  means  to  bring  about  a  right  end.  Further, 
he  should  have  waited  God's  time  for  the  bringing  about 
of  the  fulfillment  of  the  promise  of  the  birthright  blessing. 

The  facts  of  this  chapter  are  emphasized  because  they 
are  closely  related  to  this  first  vision  or  manifestation  of 
God  to  Jacob.  The  whole  transaction  recorded  in  chap- 
ter twenty-seven  showed  that  the  persons  involved  sought 
wrong  ways  to  obtain  the  rightful  blessing  of  God.  Ap- 
parently these  wrong  ways  had  succeeded.  Jacob's  mind 
must  have  been  filled  with  these  thoughts  as  he  pursued 
his  way  towards  the  home  of  Laban.  It  must  not  be, 
however,  that  this  man,  who  is  to  play  so  large  a  part  in 
the  history  of  Israel,  shall  think  that  trickery,  rather 
than  trust  in  God  and  righteousness,  is  the  way  to  suc- 
cess. To  teach  Jacob  this  lesson,  God  grants  him  this 
manifestation  of  Himself. 

There  are  some  practical  lessons  here  for  us.  We,  too, 
are  often  tempted  to  be  impatient,  and  are  not  always 
willing  to  await  the  time  of  God's  activity.  Like  Abra- 
ham and  Sarah,  we  would  interpose  Hagar ;  like  Isaac 
and  Eebekah,  we  would  practice  deceit  in  order  to  bring 
about  the  thing  which  has  been  promised  to  us.  This  is 
of  Satan.  Just  as  the  devil  tempted  Christ  in  the  wil- 
derness (Matthew  iv.)  to  accomplish  right  ends  by  wrong 
means,  so  he  tempts  us. 

Jacob's  experience  in  exile  with  Laban  must  also  be 
considered  in  connection  with  this  first  manifestation  of 
God  to  Jacob.  Trickery  can  be  met  with  trickery. 
Others,  too,  are  shrewd  in  matters  of  deceit.  Jacob  is  to 
find  this  out  in  his  dealings  with  Laban  (chaps,  xxix., 
XXX.).  How  like  his  own  dealings  with  his  brother  and 
father  were  Laban's  dealings  with  him !  How  Laban 
deceived  Jacob  in  the  matter  of  his  wives  (xxix.  15-30), 
his  flocks  and  possessions  (xxxi.  1,  2)  !    Had  Jacob  not 


The  History  of  Jacob  87 

met  with  a  man  like  Laban,  had  he  not  had  a  vision  of 
God  such  as  is  recorded  here,  he  would  have  attributed 
all  his  success  to  his  own  shrewdness,  cunning,  and  trick- 
ery. That  must  not  be.  God's  interposition  during  the 
time  of  Jacob's  sojourn  with  Laban  led  Jacob  to  feel 
that  the  favour  of  God,  and  not  his  own  shrewdness,  had 
brought  his  prosperity  (cf.  xxxi.  3-12,  16,  24,  38-42). 
Jacob  must  know  that  whatever  blessing  had  or  should 
in  the  future  come  into  his  life  was  from  God,  and  through 
grace. 

This  manifestation  of  God,  then,  was  granted  to  Jacob 
after  the  events  of  chapter  twenty-seven — the  stolen 
blessing,  and  before  chapters  twenty-nine  and  thirty — 
Jacob's  ordeal  with  Laban.  Jacob  is  in  flight ;  he  is 
running  away  for  fear  of  Esau,  his  brother.  At  the 
close  of  the  first  day's  flight,  tired  and  weary,  Jacob  lies 
down  to  sleep.  He  ^'dreamed,  and  behold  a  ladder  set 
up  on  the  earth,  and  the  top  of  it  reached  to  heaven  : 
and  behold  the  angels  of  God  ascending  and  descending 
on  it.  And,  behold,  the  Lord  stood  above  it,  and  said, 
I  am  the  Lord  God  of  Abraham  thy  father,  and  the  God 
of  Isaac  :  the  land  whereon  thou  liest,  to  thee  will  I  give 
it,  and  to  thy  seed  ;  And  thy  seed  shall  be  as  the  dust 
of  the  earth,  and  thou  shalt  spread  abroad  to  the  west, 
and  to  the  east,  and  to  the  north,  and  to  the  south  :  and 
in  thee  and  in  thy  seed  shall  all  the  families  of  the  earth 
be  blessed.  And,  behold,  I  am  with  thee,  and  will  keep 
thee  in  all  places  whither  thou  goest,  and  will  bring  thee 
again  into  this  land  ;  for  I  will  not  leave  thee,  until  I 
have  done  that  which  I  have  spoken  to  thee  of.  And 
Jacob  awaked  out  of  his  sleep,  and  he  said,  Surely  the 
Lord  is  in  this  place  ;  and  I  knew  it  not.  And  he  was 
afraid,  and  said.  How  dreadful  is  this  place !  this  is  none 
other  but  the  house  of  God,  and  this  is  the  gate  of  heaven. 
And  Jacob  rose  up  early  in  the  morning,  and  took  the 


88  The  Book  of  Genesis 

stone  that  he  had  put  for  his  pillows,  and  set  it  up  for  a 
pillar,  and  poured  oil  upon  the  top  of  it.  And  he  called 
the  name  of  that  place  Bethel :  but  the  name  of  that  city 
was  called  Luz  at  the  first.  And  Jacob  vowed  a  vow, 
saying.  If  God  will  be  with  me,  and  will  keep  me  in  this 
way  that  I  go,  and  will  give  me  bread  to  eat,  and  rai- 
ment to  put  on,  so  that  I  come  again  to  my  father's 
house  in  peace ;  then  shall  the  Lord  be  my  God :  And 
this  stone,  which  I  have  set  for  a  pillar,  shall  be  God's 
house  :  and  of  all  that  thou  shalt  give  me  I  will  surely 
give  the  tenth  unto  thee"  (xxviii.  12-22). 

In  this  vision  God  promises  five  things  to  Jacob  : 

First,  divine  companionship.  How  comforting  this 
must  have  been  to  Jacob  in  his  loneliness  and  with  the 
prospect  of  an  alien  country  before  him. 

Second,  protection.  Jacob  would  feel  the  need  of  this, 
knowing  the  vengeance  of  Esau,  and  apprehending  the 
dangers  that  lay  before  him  in  Syria. 

Third,  sustenance.  With  nothing  but  his  staff  in  his 
hand,  Jacob  must  have  felt  greatly  encouraged  that  God 
had  promised  to  care  for  his  physical  needs  throughout 
all  the  days  of  his  life. 

Fourth,  favour.  How  much  he  would  need  it,  being  a 
stranger  in  a  strange  country. 

Fifth,  salvation.  Greatest  of  all  blessings  is  this  one, 
which  deals  with  the  soul's  relation  to  God.  Jacob  did 
not  deserve  such  a  vision,  but  God's  revelations  of  Him- 
self are  always  of  pure  grace  (Ephesians  ii.  8-10). 

At  the  top  of  this  ladder — or  perhaps  better,  stairway 
— stood  God,  while  all  along  its  steps  were  the  angels. 
In  John  i.  51  Christ  is  presented  to  us  as  the  ladder  that 
leads  to  God,  as  the  medium  between  God  and  man,  and 
man  and  God.  He  is  the  Way,  the  Truth,  and  the  Life  ; 
no  man  cometh  unto  the  Father  but  by  Him  (John  xiv.  6). 

How  near  God  is  to  His  people  !     ^'  Closer  is  He  than 


The  History  of  Jacob  89 

breathing,  and  nearer  than  hands  or  feet."  Jacob  doubt- 
less learned  the  truth  that  Whittier  so  beautifully  por- 
trays : 

"  I  know  not  where  His  islands  lift 

Their  fronded  palms  in  air ; 
I  only  know  I  cannot  drift 
Beyond  His  love  and  care." 

Jacob  will  learn  that  "earth  is  crammed  with  heaven, 
and  every  common  bush  aflame  with  God.'' 

Visions 

Jacob  awoke  and  found  that  the  vision  had  gone,  but 
the  purpose  that  had  been  born  in  the  vision  was  still  in 
his  heart,  just  as  in  the  case  of  Peter  and  the  vision  he 
received  and  the  purpose  formed  in  his  heart  because  of 
it,  on  the  housetop  of  Simon,  the  tanner,  at  Joppa  (Acts 
X.  11).  The  real  purpose  of  any  true  vision  is  not  for 
what  it  is  in  itself  alone,  but  for  the  results  it  will 
accomplish  and  the  influence  it  will  exert  in  one's  after 
life.  This  was  doubtless  the  thought  in  Christ's  mind 
when  He  told  the  disciples  who  had  witnessed  the  trans- 
figuration scene  "to  tell  no  man'' of  the  vision.  There 
would  be  no  need  to  tell  it,  for  the  world  would  take 
knowledge  of  them  that  they  had  been  with  Jesus  and 
learned  of  Him.  Such  visions  as  this  save  life  from  its 
monotony  and  skepticism.  They  are  a  secret  of  godly 
living,  too,  for  there  is  a  constant  remembrance  that 
"Thou  God  seest  me."  Jesus  said,  in  speaking  to  the 
Father  of  His  disciples,  "  While  I  was  with  them,  I  kept 
them. "  The  disciples  found  it  hard  to  sin  in  His  presence. 
Such  a  vision  as  Jacob  received  ministers  also  to  one's 
comfort  and  peace,  for  God  had  said,  "  I  will  not  leave 
thee  until  I  have  performed  that  which  I  have  promised. " 

Jacob  raised  a  pillar  in  commemoration  of  the  vision 
(xxviii.  18).     We  shall  see  later  that  he  came  back  to 


go  The  Book  of  Genesis 

this  very  pillar.  He  did  this,  doubtless,  to  keep  fresh  in 
his  mind  the  vision  that  God  had  given  him.  Would  it 
not  be  a  good  thing  for  us  to  raise  some  pillar  to  remind 
us  of  some  vision  of  God  or  some  blessing  or  other  we 
have  received  from  His  hand.  Sight  helps  faith.  Prob- 
ably that  is  why  the  Lord  Jesus  gave  us  the  "Lord's 
Supper.''  We  are  so  apt  to  forget  what  we  do  not  see. 
Eeligion  may  be  an  outward  as  well  as  an  inward  thing. 
What  pillar  have  you  raised  because  of  some  special 
blessing  from  God  ?  Is  it  the  gift  of  the  tithe,  the  prom- 
ise of  stated  hours  of  prayer  and  Bible  reading,  the 
assuming  of  some  definite  Christian  work,  the  offering  of 
yourself  to  missions,  or  the  ministry?  This  is  what 
visions  are  for — advancement  in  the  Christian  life. 

Jacob  vows  a  vow,  saying  :  "If  God  will  be  with  me, 
and  will  keep  me  in  this  way  that  I  go,  and  will  give  me 
bread  to  eat,  and  raiment  to  put  on,  so  that  I  come  again 
to  my  father's  house  in  peace,  then  shall  the  Lord  be  my 
God "  (xxviii.  20,  21).  The  "if"  here  does  not  indicate 
a  mercenary  bargain  that  Jacob  would  make  with  God. 
It  may  be  understood  in  the  sense  of  "Seeing  that 
Thou  wilt  be  all  these  things  (the  five  things  mentioned 
above)  to  me,  I  do  make  this  vow."  Jacob  forgot  this 
vow,  and  God  recalled  it  on  two  occasions  (xxxi.  13; 
XXXV.  1) ;  finally  he  kept  it. 

Vows 

Much  is  made  of  "  vows  "  in  the  Old  Testament,  and 
especially  in  connection  with  and  as  a  recognition  of  some 
particular  blessing  from  God.  Only  two  vows  are  men- 
tioned in  the  New  Testament,  and  both  are  made  by  Paul 
(Acts  xviii.  18  ;  xxi.  22-24).  Outside  of  these  references, 
the  vow  does  not  seem  to  have  taken  its  place  or  to  have 
been  practiced  as  a  Christian  institution.  Christians  are 
not  under  obligation  to  make  a  vow  j  but  when  one  is 


The  History  of  Jacob  91 

voluntarily  made,  to  break  it  is  fraught  with  the  most 
awful  consequences  (Ecclesiastes  v.  1-6  ;  Numbers  xxx.  2). 
Can  you  look  back  in  your  own  life  and  see  where  you 
made  a  vow  to  God  and  committed  yourself  to  a  definite 
line  of  Christian  action  or  service  ?  Have  you  kept  that 
vow  1     ^*  God  will  surely  require  it  of  thee." 

This  is  the  second  mention  of  tithing.  The  first  was  in 
connection  with  Abraham  and  Melchizedek  (chap.  xiv.). 
Note  that  they  are  both  in  vogue  before  the  giving  of  the 
Law,  so  that  it  is  not  right  to  say  that  tithing  is  a  Jewish 
ordinance. 

Jacob  calls  the  place  of  vision  "  Bethel,"  which  means 
^'the  house  of  God"(xxviii.  17,  19,  22).  Doubtless 
Jacob  realized  God's  actual  presence  more  here  than  any- 
where else.  Of  course,  God  is  everywhere,  not  in  the 
pantheistic,  but  in  the  spiritual  sense. 

"  Lord,  where  e'er  Thy  people  meet. 
There  they  find  the  mercy  seat ; 
And  where  e'er  they  seek  Thee,  Thou  art  found, 
And  every  spot  is  hallowed  ground." 

Bethel,  undoubtedly,  marked  the  place  of  what  may  be 
termed  Jacob's  conversion.  To  this  place  and  this  vision 
Jacob  comes  back  again  and  again.  Here  it  was  he 
vowed  his  vow  and  erected  his  pillar  (xxxi.  13).  God  is 
to  him  the  God  of  Bethel — '^  I  am  the  God  that  appeared 
to  thee  at  Bethel."  Up  to  this  time  he  had  known  God 
only  through  his  father  and  mother  and  their  teach- 
ing. Now  he  knows  God  for  himself  through  a  heart 
experience.  No  ^wonder  he  desires  to  erect  a  memorial 
on  this  spot.  All  these  things  show  that,  deep  down  in 
Jacob's  heart,  there  was  something  fine  and  splendid. 

2.  The  Second  Manifestation  of  God  to  Jacob — 
Padan-aram — Return  (chap.  xxxi.).    This  vision  of  God 


g2  The  Book  of  Genesis 

was  granted  to  Jacob  while  still  in  the  employ  of  Laban, 
and  amid  circumstances  of  great  discontent  on  Jacob's 
part.  Things  were  not  going  smoothly  between  Laban 
and  Jacob.  This  servant  of  God  had  been  long  enough 
in  a  heathen  country,  and  must  now  separate  himself 
from  its  environment  if  he  would  make  progress  in  his 
religious  life.  There  can  be  no  progress  as  long  as  he 
remains  with  Laban,  the  worldling.  God  would  now 
separate  Jacob  for  his  destined  work.  It  is  not  too  much 
to  say  that  the  Lord  permitted  Laban  to  act  thus  in 
order  that  Jacob  might  be  discontented  with  his  stay  in 
Syria. 

We  are  not  to  understand  that  this  discontent  had  arisen 
on  account  of  Jacob's  scheming.  Indeed,  it  is  a  question 
whether  he  had  been  a  schemer  through  and  through,  as 
some  would  have  us  believe,  during  the  time  he  was  in 
Laban' s  employ.  Indeed,  a  careful  study  of  the  chapter 
reveals  the  fact  that  Laban,  not  Jacob,  was  the  schemer 
(cf.  xxxi.  6-8,  15,  42),  whereas  Jacob  had  been  faithful 
in  the  service  he  had  rendered  (xxxi.  38-42),  and  had 
depended  upon  God  (even  though  in  a  limited  way)  for 
his  success  (xxxi.  9-13,  42).  ^  The  success  that  had  at- 
tended Laban  was  due  to  Jacob's  thrift  (xxx.  27  ;  xxxi. 
38-41). 

A  second  purpose  of  this  manifestation  of  God  to  Jacob 
was  to  demonstrate  the  faithfulness  of  God  in  keeping 
His  promises  and  in  protecting  His  children.  In  this 
vision  God  declares  Himself  to  be  *'The  God  of  Bethel, 
where  thou  anointedst  the  pillar,  and  where  thou  vowedst 
a  vow  unto  me :  now  arise,  get  thee  out  from  this  land, 
and  return  unto  the  land  of  thy  kindred."  God  had 
promised  Jacob  at  Bethel  that  He  would  bring  him  back 
again  to  this  place.  He  had  watched  over  His  child  for 
these  twenty  years  (xxxi.  38).  He  had  observed  his 
suffering,   discontent,   and  unjust  treatment  by   Laban 


The  History  of  Jacob  93 

(ver.  42),  just  as  He  had  seen  the  affliction  of  His  people 
in  the  bondage  of  Egypt.  As  He  came  down  to  deliver 
them  from  the  oppression  of  Pharaoh,  so  He  will  now 
deliver  Jacob  from  the  deceit  of  Laban. 

In  this  chapter  God  is  seen  protecting  His  children, 
not  only  from  sin,  but  from  personal,  bodily  harm 
(vers.  24,  29).  "The  Lord  is  mindful  of  His  own.'^ 
This  truth  we  have  seen  illustrated  before  in  the  case  of 
Abraham  and  Abimelech,  and  Isaac  and  Abimelech 
(chaps,  xii.,  xx.).  This  is  the  lesson  that  Saul  of 
Tarsus  had  to  learn,  when,  on  his  way  to  Damascus  to 
persecute  the  saints  of  God,  he  was  stopped  in  his 
mad  career  by  the  Head  of  the  Church,  the  Picket 
Guard  of  His  people,  who  was  keeping  watch  over  His 
own. 

God  protects  His  children,  not  only  from  the  harm  that 
may  be  done  to  them  by  their  fellowmen,  but  also  from 
the  great  enemy  of  their  souls,  even  Satan.  Even  the 
devil  can  go  only  as  far  as  he  is  permitted  to  go  by  God 
(of.  Job  i.  6-12 ;  ii.  1-7  ;  Luke  xxii.  31,  32). 

Divine  Guidance 

There  is  a  wonderful  lesson  in  divine  guidance  in  this 
chapter  in  connection  with  Jacob's  leaving  Laban  to 
return  to  his  own  country.  First,  Jacob  had  the  word 
and  promise  of  God  that  He  would  bring  him  back. 
Second,  he  had  the  inward  impression,  corroborating 
that  word  of  God  that  it  was  time  to  turn  his  face  towards 
home.  Third,  he  had  the  opportunity  in  that  circum- 
stances were  in  his  favour.  All  his  family  were  with 
him  in  his  resolution.  These  three  things  ought  to  be 
harmonious  in  every  life  that  is  truly  led  of  God.  A 
man  may  feel  that  he  has  a  promise  of  God  on  which  to 
step  out,  and  an  inward  conviction,  corroborating  it,  and 
yet  there  may  be  no  favourable  circumstances  or  no  open 


94  The  Book  of  Genesis 

door  in  His  service.  Or  lie  may  have  an  inward  impres- 
sion as  to  a  certain  tiling  to  be  done,  but  have  no  clear 
word  of  God.  Or,  again,  he  may  have  both  a  word  of 
God  and  an  open  door  of  opportunity  but  no  inward  con- 
viction. It  is  not  yet  time  for  him  to  move.  Of  course, 
we  should  remember  in  this  connection  that  there  are 
times  when  even  our  own  loved  ones  would  seek  to  hinder 
us  from  carrying  out  the  will  of  God.  Under  such  cir- 
cumstances, we  are  to  choose  the  will  of  God  in  spite  of 
their  objections  (Matthew  viii.  21,  22  ;  x.  34-37),  unless 
there  be  filial  relationships  which  demand  that  we  care 
for  those  who  are  our  own  and  of  our  own  household 
(cf.  Mark  vii.  10-13 ;  1  Timothy  v.  8). 

A  lesson  is  to  be  learned  from  Eachel  and  her  love  of 
idols  (xix.  30-35).  Sometimes  those  whom  we  most  love 
prove  the  greatest  hindrance  to  us  in  our  Christian  journey. 
The  idols  that  Eachel,  Jacob's  most  beloved  wife,  brought 
with  her,  got  Jacob  into  trouble.  Instead  of  burying  her 
idols,  Eachel  should  have  burned  them,  as  Moses  did  the 
golden  calf.  Buried  idols  may  be  dug  up,  burned  idols 
cannot. 

What  a  misuse  has  been  made  of  the  word  "  Mizpah  '^ 
(vers.  43-52).  It  is  used  nowadays  as  a  benediction  ; 
whereas  it  is  the  language  of  jealousy,  suspicion,  and 
distrust.  Has  not  the  time  come  for  us  to  cease  using  a 
word  to  indicate  blessing  which  clearly  indicates  the 
opposite  *? 

3.  The  Third  Manifestation  of  God  to  Jacob— Maha- 
naim  (chap,  xxxii. ).  This  divine  manifestation  assumes 
the  form  of  two  hosts  of  angels,  and  is  doubtless  connected 
with  the  departure  of  Laban  on  the  one  hand,  and  the 
approach  of  Esau  on  the  other.  Both  these  men  took  a 
hostile  attitude  towards  Jacob,  which  led  the  patriarch  to 
fear  them  both.     It  may  be  that  the  vision  of  angels 


The  History  of  Jacob  95 

which  Jacob  saw — one  band  between  himself  and  the 
departing  Labau,  and  the  other  between  himself  and  the 
approaching  Esau — was  God's  encouragement  to  him  to 
fear  neither  Laban  nor  Esau,  but  rest  securely  and  safely 
in  the  divine  protection  and  promise.  Undoubtedly  these 
''two  bands,"  which  is  the  meaning  of  "Mahanaim,'' 
had  also  some  reference  to  the  two  bands  (Mahanoth) 
which  he  himself  had  prepared  (cf.  vers.  2,  7).  How 
weak  and  needless  was  his  preparation  to  meet  Esau, 
compared  with  that  which  God  had  made !  Some  would 
say  that  this  vision  of  the  angelic  bands  was  connected 
more  with  the  approach  of  Esau  than  with  the  departure 
of  Laban,  and  yet  both  truths  are  here.  Not  a  "  pillar '' 
(xxxi.  52),  but  the  angels  of  God,  would  protect  Jacob 
from  the  anger  of  Laban.  Not  by  fawning  and  scheming 
and  patronizing  (xxxii.  4-9),  but  an  angel  band  could 
deliver  him  from  the  oncoming  wrath  of  Esau.  God's 
battles  are  not  fought  by  erecting  pillars,  scheming,  fawn- 
ing, or  patronizing,  but  by  reliance  upon  the  divine 
promise  and  power. 

How  much  is  made  of  angels  in  these  visions !  Going 
out  from  his  home,  Jacob  met  angels  (xxviii.  12)  ;  while 
in  exile,  he  was  visited  by  them  (xxxi.  11)  ;  now,  return- 
ing home,  he  meets  them  (vers.  31,  32).  Here  are  two 
bands  of  angels.  Do  we  believe  in  angels  ?  "We  used  to. 
Ephesians  vi.  and  2  Kings  vi.  teach  that  we  are  sur- 
rounded by  the  angelic  forces  of  the  invisible  world. 
They  were  with  Christ  in  the  temptation  (Matthew  iv.  11) 
and  in  Gethsemane  (Luke  xxii.  43).  They  were  with 
Elisha  on  the  mount  (2  Kings  vi.  17).  They  are  with 
God's  people  all  the  time.  "  The  angel  of  the  Lord  en- 
campeth  round  about  them  that  fear  him,  and  delivereth 
them  "  (Psalm  xxxi  v.  7). 

Jacob  should  have  slept  in  peace  with  such  an  angelic 
environment  and  protection,  just  as  David  did  at  this 


g6  The  Book  of  Genesis 

same  place.  David,  when  pursued  by  Absalom,  came  to 
this  very  spot  and  doubtless  recalled  what  had  happened 
to  Jacob  there  and  how  the  bands  of  angels  had  visited 
him.  It  was  on  this  spot,  doubtless,  and  certainly  in  this 
connection  that  David  wrote  the  words  of  the  psalm,  '^I 
will  both  lay  me  down  in  peace  and  sleep,  for  thou,  Lord, 
maketh  me  to  dwell  in  safety,  solitary  though  I  am.''  So 
died  General  Gordon,  the  hero  of  Khartoum,  saying  with 
his  last  breath,  ^^The  hosts  of  God  are  with  me — Maha- 
naim. "  Let  us  heed  God' s  promises,  and  not  only  commit 
our  way  unto  Him,  but  trust  also  in  Him. 

The  fact  of  a  ^'memorial"  is  again  referred  to  here. 
So  far  we  have  had  three  references  to  it : 

First,  a  memorial  for  God's  house — suggesting  the  divine 
presence  (xxviii.  17). 

Second,  for  '^  God's  host  " — suggesting  the  divine  power 
(xxxii.  2). 

Third,  for  *^  God's  face  " — suggesting  the  divine  fellow- 
ship (xxxii.  30). 

4.  The  Fourth  Manifestation  of  God  to  Jacob-— 
Peniel  (xxxii.  24-32).  Even  after  the  vision  of  God^s 
hosts,  which  ought  to  have  been  a  source  of  comfort  and 
assurance  to  Jacob  that  God  was  able  to  deliver  him  out 
of  all  difficulty,  we  find,  according  to  verses  3-23,  that 
Jacob  set  to  work  to  plan  and  scheme  how  he  might  best 
overcome  the  anger  and  enmity  of  his  brother,  Esau.  To 
Jacob,  Esau  is  the  main  barrier  between  himself  and  his 
place  in  the  promised  land.  God  would  teach  Jacob,  by 
means  of  this  manifestation,  that  Jehovah  Himself,  and 
not  Esau,  was  the  real  adversary  ;  that  before  Jacob  can 
conquer  men,  he  must  conquer  God.  Jehovah,  not  Esau, 
is  the  proprietor  of  the  land,  the  possession  of  which  is  to 
be  obtained  by  promise,  and  not  by  carnal  policy.  No 
Buch  schemer  as  Jacob  can  inherit  God's  land.     Not  as 


The  History  of  Jacob  97 

** Jacob,"  which  means  *^supplanter,^'  but  as  "Israel/' 
"the  prince  with  God,"  can  he  enter  the  home  land.  If 
the  previous  vision  was  for  Jacob's  encouragement,  this 
one  is  for  his  instruction.  He  must  be  taught  that  "  the 
weapons  of  our  warfare  are  not  carnal,"  but  spiritual ; 
that  God's  battles  are  fought,  not  by  human  power  or 
might,  but  by  God's  Spirit  (Zechariah  iv.  6). 

Jacob  Wrestling.  So  Jacob,  after  having  divided  his 
party  into  two  bands  and  making  preparation  for  meet- 
ing his  brother,  is  left  alone.  It  would  hardly  seem,  from 
a  careful  reading  of  the  narrative,  that  Jacob  stayed  be- 
hind to  pray  or  to  plead  with  God.  It  is  a  real  question 
whether  Jacob  wanted  this  interview  with  the  divine  Ad- 
versary, nor  is  it  apparent  that  Jacob  was  either  looking 
for  or  expecting  such  an  experience.  This  is  hardly  the 
picture,  so  often  presented  to  us,  of  a  man  agonizing  in 
prayer  with  God.  It  is  rather  a  picture  of  God  really 
thrashing  Jacob.  Jehovah  had  tried  before  to  take  all 
the  shrewdness  and  trickery  out  of  this  man.  He  had  tried 
by  disappointment  (chap,  xxix.),  trouble  (chap,  xxx.), 
opposition  (chap  xxxi.),  but  to  no  effect,  for  Jacob  in  this 
chapter  (xxxii.)  is  back  again  at  his  old  tricks,  schem- 
ing, planning.  All  this  must  be  thrashed  out  of  him. 
God  must  bend  and  also  break  Jacob.  It  is  worthy  of  note 
in  this  connection  that  not  until  Jacob  stopped  wrestling 
and  fighting,  and  actually  clung  to  God,  did  he  get  the 
desired  blessing. 

Jacob  had  contended  with  Esau  for  the  birthright,  and 
succeeded.  He  had  contended  with  Esau  for  the  blessing, 
and  succeeded.  He  had  contended  with  Laban  for  his 
flocks  and  herds,  and  succeeded.  He  now  contends  with 
God,  and  fails,  that  is  to  say,  he  fails  by  wrestling.  *  ^  Jacob  " 
fails,  but  "  Israel ' '  wins.  Jacobus  name  is  changed ;  now 
God  rules  and  orders  this  man's  life.  The  land  of  prom- 
ise is  to  be  by  grace  and  gift,  and  not  by  works  and  human 


98  The  Book  of  Genesis 

shrewdness.  God  Himself  must  give  Jiim  the  land  (cf. 
*'  Except  th(m  bless  me  ")•  Jacob  had  learned  his  lesson 
— that  not  shrewdness,  cleverness,  or  smartness,  but  a  trust 
and  confidence  in  God  wins  God's  battles,  and  overcomes 
difficulties  in  the  line  of  duty.  ^*  The  Lord  preserveth 
the  simple  '^  (Psalm  cxvi.  6).  The  clever  take  care  of 
themselves,  and  this  is  the  reason  why  they  so  often  get 
into  such  serious  trouble. 

Jacob  is  left  lame,  limping,  clinging.  "The lame  take 
the  prey."  We  enter  into  life  halt  and  maimed.  "The 
men  of  the  past  demanded  the  flight  of  the  eagle  ;  none 
but  Christ  would  receive  the  bird  with  a  broken  wing. 
They  wrote  upon  the  portals  of  their  heavens,  ^  The  halt 
and  the  maimed  enter  not  here. '  Greece  demanded  the 
beautiful ;  Eome  called  for  the  strong ;  Judea  summoned 
the  good ;  only  Jesus  Christ  called  for  the  weary,  heavy 
laden,  and  broken  of  heart  and  life.  The  Greek  could 
only  come  in  the  car  of  Venus  ;  the  Jew  could  only  ascend 
in  the  chariot  of  Elijah  ;  the  Christian  alone  can  limp  and 
totter  into  the  kingdom. "  The  break  of  the  day  came  to 
Jacob,  and  the  sun  rose  upon  him,  as  well  as  within  him, 
in  the  shrinking  of  the  sinew.  From  this  point  on,  Jacob 
is  a  changed  man,  he  is  "the  man  with  the  shrunken 
sinew." 

This  change  in  Jacob  is  particularly  noticeable  in  the 
prayer  recorded  in  xxxii.  9-12,  which  is  really  the  first 
personal  prayer  in  the  Bible.  All  other  prayers  up  to 
this  point  are  in  the  nature  of  intercession.  Note  how 
Jacob  pleads  the  promises  of  God.  What  faith,  humility, 
and  simplicity  are  manifest  in  this  prayer  ! 

God  answers  this  prayer  in  changing  the  mind,  heart, 
and  attitude  of  Esau  towards  Jacob,  his  brother.  The  sud- 
den change  of  front  shown  by  Esau  can  be  accounted  for 
only  on  the  basis  that  God  heard  and  answered  the  prayer 
of  Jacob.     Esau  certainly  could  not  have  been  afraid  of 


The  History  of  Jacob  99 

the  small,  weak  companies  which  Jacob  had  provided  ;  he 
could  not  have  been  impressed  by  the  *^ limping"  form 
of  his  brother. 

Jacob  asks  the  name  of  the  mysterious  Person  who 
wrestles  with  him.  Jacob  would  fathom  the  mystery  sur- 
rounding this  unknown  supernatural  Being.  Probably 
he  felt  as  we  often  do,  that  if  we  know  the  name  of  a  per- 
son or  thing,  we  then  know  the  nature  of  it.  Yet  would 
not  the  giving  of  a  name  tend  to  discourage  inquiry  ?  The 
craving  we  all  have,  in  common  with  Jacob,  is  to  have 
the  mystery  between  God  and  us  wiped  away,  so  that  we 
may  know  Him  as  we  know  friends.  This  cannot  be ;  we 
cannot  yet  know  God  as  He  is.  There  is  a  good  deal  of 
mystery  in  our  religion  ;  in  the  very  nature  of  the  case  it 
must  be  so.  We  must  not  forget,  however,  that  however 
much  mystery  there  is  in  religion,  there  would  be  very 
much  more  mystery  without  it. 

There  is  no  doubt  but  what  it  was  a  difficult  thing  for 
Jacob  to  fix  up  the  old  quarrel  with  Esau,  but  it  had  to 
be  done  before  he  could  possess  his  part  in  the  promised 
land.  So  must  it  be  with  us  ;  we  must  seek  reconciliation 
with  those  with  whom  we  have  been  estranged,  before  we 
can  have  the  blessing  of  God  upon  us  (Matthew  v.  22,  23 ; 
Ephesiansiv.  26). 

5.  The  Fifth  Manifestation  of  God  to  Jacob— The 
Forgotten  Vow  (xxxv.  1-8).  It  appears  from  the  con- 
text surrounding  this  manifestation  that  Jacob  had  prac- 
tically settled  himself  as  a  citizen  in  Shechem.  He  seems 
to  have  abandoned  the  *^tent"  life  which  indicated  his 
pilgrim  character,  and  built  for  himself  a  house.  The 
controversy  between  Jacob,  the  members  of  his  family, 
and  the  families  of  Shechem,  as  narrated  in  chapter 
thirty-four,  would  seem  to  indicate  that  Jacob  had  already 
become  pretty  well  settled  in  Shechem.     It  would  hardly 


lOO  The  Book  of  Genesis 


seem  possible  for  the  patriarch  and  his  family  to  have 
made  such  progress  and  become  so  settled  in  this  godless 
country  without  having  compromised,  in  some  respect  at 
least,  their  religious  convictions  and  practices. 

The  fearful  results  of  Jacob's  sojourn  in  this  godless 
country  are  graphically  portrayed  in  chapter  thirty-four. 
His  family  was  practically  ruined  morally,  and  had  not 
God  manifested  His  own  hand  in  the  delivery  of  the 
patriarchal  family,  the  probabilities  are  that  the  chosen 
seed  would  have  been  obliterated  because  of  the  slaughter 
that  followed  (xxxv.  5).  Is  this  another  attempt  of  Satan 
to  destroy  the  promised  seed  ? 

In  the  midst  of  these  troublous  circumstances,  God  ap- 
peared to  Jacob  and  said,  ^'  Arise,  go  up  to  Bethel  and 
dwell  there  ;  and  make  there  an  altar  unto  God  that  ap- 
peared unto  thee  when  thou  fleddest  from  the  face  of 
Esau,  thy  brother."  Jacob's  response  to  this  command 
of  God  is  set  forth  in  the  following  words  :  ^'  Then  Jacob 
said  unto  his  household,  and  to  all  that  were  with  him, 
Put  away  the  strange  gods  that  are  among  you,  and 
be  clean,  and  change  your  garments  :  And  let  us  arise, 
and  go  up  to  Bethel ;  and  I  will  make  there  an  altar  unto 
God,  who  answered  me  in  the  day  of  my  distress,  and  was 
with  me  in  the  way  which  I  went.  And  they  gave  unto 
Jacob  all  the  strange  gods  which  were  in  their  hand,  and 
all  their  earrings  which  were  in  their  ears  ;  and  Jacob 
hid  them  under  the  oak  which  was  by  Shechem.^'  These 
verses  give  us  an  intimation,  at  least,  of  the  awful  irrelig- 
ious condition  into  which  Jacob's  family  had  fallen. 

Jacob  evidently  cannot  build  an  acceptable  altar  to 
God  in  Shechem,  nor  can  God  bless  the  life  of  His  servant 
as  He  would  like  to  do,  as  long  as  he  remains  in  the  midst 
of  such  idolatrous  surroundings.  Jacob  must  go  back  to 
Bethel,  the  house  of  God. 
It  seems  that  Jacob  had  lived  about  twenty  years  in 


The  History  of  Jacob  loi 

-  -  -     — 

Shechem  which  was  but  thirty  miles  from  Bethel — so  near 
and  yet  so  far  from  the  place  of  blessing.  Thirty  years 
had  passed  by  since  Jacob  made  his  vow  to  return  to 
Bethel.  All  the  conditions  of  the  vow  had  long  ago  been 
fulfilled.  Jacob  had  promised  to  go  back  to  the  place 
where  God  blessed  him,  to  erect  a  pillar  there,  to  give  a 
tithe  of  all  that  God  had  given  him,  to  consecrate  him- 
self to  the  service  of  God.  The  patriarch  apparently 
had  forgotten  his  vow,  but  God  had  not  (Ecclesiastes 
V.  1-6). 

The  sorrow  and  trouble  that  came  into  the  home  of  the 
patriarch  while  residing  in  Shechem  is  used  to  bring  to 
his  remembrance  the  vow  he  had  made.  God  would  have 
this  man  know  that  there  is  something  more  for  His 
chosen  ones  to  do  than  to  raise  sheep  or  build  houses. 
Trouble  leads  us  back  to  God  ofttimes  when  nothing  else 
will  (Psalm  cxix.  67). 

The  mention  of  Bethel  again  would,  in  itself,  be  a 
spiritual  uplift  and  revival  in  the  religious  experience  of 
Jacob  which  had  been  decaying. 

At  last  Jacob  is  awakened,  and  there  is  moral  and  relig- 
ious house  cleaning  among  his  own  family.  Even  from 
his  beloved  Eachel  he  takes  her  idols.  He  is  determined 
now  to  go  back  again  to  his  first  love.  He  will  go  back 
again  to  Bethel. 

The  effect  of  Jacobus  determination  to  do  the  whole  will 
of  God  is  felt  by  the  nations  around  about  (xxxv.  5). 
No  man  can  be  thoroughly  given  up  to  God,  and  those 
around  about  him  not  feel  the  effect  of  his  life  (Psalm  li. 
12-13  ;  Luke  xxii.  32). 

^'  So  Jacob  came  to  Luz,  which  is  in  the  land  of  Canaan, 
that  is,  Bethel,  he,  and  all  the  people  that  were  with  him. 
And  he  built  there  an  altar,  and  called  the  place  El- 
Bethel  ;  because  there  God  appeared  unto  him,  when  he 
fled  from  the  face  of  his  brother  "  (vers.  6,  7).     Verse  six 


102  The  Book  of  Genesis 


tells  us  that  Jacob  came  to  Bethel,  he  and  all  the  people 
that  were  with  him.  Doubtless  he  found  this  altar  in  a 
dilapidated  condition.  The  revival  of  his  spiritual  life 
demanded  the  rebuilding  of  the  altar  unto  God.  How 
the  experiences  of  the  patriarch  resemble  the  experiences 
of  many  of  God^s  people  to-day,  who,  by  reason  of  their 
laxity  and  backsliding,  have  allowed  the  family  altar  to 
be  forgotten  and  to  fall  into  decay  !  The  first  sign  of  re- 
vival in  the  spiritual  life  will  be  manifested  by  the  re- 
establishing of  the  family  altar  in  the  home. 

6.  The  Sixth  Manifestation  of  God  to  Jacob- 
Bethel  again  (xxxv.  9-15).  This  new  vision  of  God  was 
given  to  Jacob  doubtless  to  assure  him  that  God  was  well 
pleased  with  the  advance  step  he  had  taken  in  his  relig- 
ious life. 

Here  again  emphasis  is  laid  on  the  change  in  Jacob's 
name.  This  indicates  a  very  definite  dealing  of  God  with 
Jacob.  In  xxxii.  27,  28  it  is  said  that  Jacob's  name 
shall  be  no  more  Jacob,  but  Israel.  In  the  particular 
vision  we  are  studying,  the  statement  is  made,  ^^Thy 
name  is  Jacob  :  thy  name  shalt  not  be  called  any  more 
Jacob,  but  Israel  shall  be  thy  name  :  and  he  called  his 
name  Israel. "  Jacob  had  probably  sufficiently  awakened 
to  the  fact  that  the  old  ''  Jacob  ''  nature  must  forever  be 
mortified,  and  that  nature  which  is  indicated  by  ''  Israel '' 
must  reign  in  his  life.  It  is  interesting  to  note  that  Peter, 
the  apostle,  passed  through  a  similar  experience.  In 
John  i.  42  Christ  said  to  the  apostle,  "Thou  shalt  be 
called  Peter;''  whereas  in  Matthew  xvi.  18  Jesus  said 
unto  him,  **  Thou  art  Peter."  Thou  shalt  be  called,  thou 
art,  Israel.     Thou  shalt  be  called,  thou  art,  Peter. 

It  is  also  interesting  to  note  in  connection  with  the 
change  of  Jacob's  name  that  Bethel,  which  before  had 
been    called    "Luz"    as    well    as  Bethel,   is  known  as 


The  History  of  Jacob  103 

*'  Bethel  "  alone  ever  after  this  event.  Its  name  is  never 
again  changed. 

Jehovah  again  reaffirms  the  promise  made  to  Abraham, 
I^aac  and  Jacob  (xxxv.  11,  12). 

The  result  of  this  vision  was  that  Jacob  set  up  a  pillar 
in  the  place  where  God  talked  with  him,  *'even  a  pillar 
of  stone  :  and  he  poured  a  drink  offering  thereon,  and  he 
poured  oil  thereon.  And  Jacob  called  the  name  of  the 
place  where  God  spake  with  him  Bethel "  (vers.  14,  15). 
Probably  the  old  pillar  which  he  had  set  up  before 
(xxviii.  18)  had  fallen  down.  What  memories  of  his  pre- 
vious dealing  with  God  must  have  come  to  the  patriarch 
as  he  recalled  the  dealings  of  God  with  him.  In  all, 
Jacob  raised  four  pillars :  one  at  Bethel  (chap,  xxviii.)  ; 
one  at  Galeed  (xxxi.  45) ;  a  second  at  Bethel  (xxxv.  14)  ; 
and  one  at  Eachel's  grave  (xxxv.  20). 

It  is  interesting  to  note  in  connection  with  visions  four 
and  five  that  three  deaths  are  recorded — that  of  Deborah, 
Eebekah's  nurse  (xxxv.  8)  ;  that  of  Eachel,  Jacob's  wife 
(xxxv.  16-20) ;  and  that  of  Isaac,  Jacob's  father  (xxxv. 
27-29).  The  word  ^*  but  "  in  xxxv.  8  would  seem  to  in- 
dicate that  visions  of  God  and  consecration  of  life  do  not 
exempt  us  from  the  ordinary  trials  of  life  to  which  men 
are  subject.  These  visions,  however,  do  give  grace  to 
bear  the  trials  of  life  when  they  come,  so  that  we  do  not 
sorrow  as  others  which  have  no  hope.  That  Jacob  re- 
ceived strength  from  this  vision  to  bear  the  trials  of  life 
is  evident  from  the  fact  that  he  calls  Benjamin,  at  whose 
birth  Eachel  gave  up  her  life,  *^  son  of  my  strength  "  and 
not  ''Benoni,'^  **son  of  my  sorrow."  No  consecration 
of  life  can  deliver  us  from  hours  of  trial  and  sorrow, 
which  come  to  all  the  sons  of  men.  Just  as  we  cannot 
see  the  rainbow  except  as  we  see  it  through  falling  rain- 
drops, so  there  are  visions  of  God  which  we  can  never 
have  except  we  see  them  through  our  falling  tears. 


104  The  Book  of  Genesis 

7.  The  Seventh  Manifestation  of  God  to  Jacob — 
Beer-sheba  (xlvi.  1-7).  Note  here  that  it  is  said  that 
God  spake  unto  Israel  (cf.  xxxv.  10).  This  vision  is 
given  to  the  patriarch  in  connection  with  an  intended 
visit  to  Egypt.  It  seemed  necessary  on  account  of  the 
famine  that  had  come  upon  the  land  for  Jacob  to  send 
down  to  Egypt  for  food.  The  patriarch  recalled,  how- 
ever, the  experience  of  Abraham,  and  Isaac,  his  father 
and  grandfather  ;  he  was  aware  of  the  spiritual  loss  they 
had  sustained  by  leaving  the  land  of  God's  choice. 
Jacob  doubtless  recalled  his  own  experience  in  Shechem 
and  the  trouble  it  had  brought  to  him,  with  the  result 
that  he  was  afraid  any  longer  to  deviate  from  the  chosen 
path  of  God.  He  is  evidently  seeking  guidance,  and  this 
vision  is  granted  probably  in  answer  to  a  prayer  of  Jacob. 
He  has  learned  the  lesson,  which  it  is  well  for  us  to  learn, 
also,  that  it  is  not  always  safe  to  follow  the  example  of 
others,  even  of  good  men  like  Abraham  and  Isaac.  Fol- 
low God's  leading. 

This  vision  is  recorded  in  the  following  words  :  ^^  And 
Israel  took  his  journey  with  all  that  he  had,  and  came  to 
Beer-sheba,  and  offered  sacrifice  unto  the  God  of  bis 
father  Isaac.  And  God  spake  unto  Israel  in  the  visions 
of  the  night,  and  said,  Jacob,  Jacob.  And  he  said, 
Here  am  I.  And  he  said,  I  am  God,  the  God  of  thy 
father  :  fear  not  to  go  down  into  Egypt ;  for  I  will  there 
make  of  thee  a  great  nation  :  I  will  go  down  with  thee 
into  Egypt ;  and  I  will  also  surely  bring  thee  up  again  : 
and  Joseph  shall  put  his  hand  upon  thine  eyes"  (xlvi. 
1-4). 

Jacob  is  told  **to  fear  not  to  go  down  into  Egypt." 
There  was  ground  for  apprehension ;  where  so  great  a 
man  as  Abraham  had  failed,  there  was  room  for  fear 
(cf.  Hebrews  iv.  1 ;  1  Corinthians  x.  11-13). 

God  commands  Jacob  to  ''dwell  there."    The  divine 


The  History  of  Jacob  105 

presence  is  promised  even  in  Egypt.  It  is  right  for  us 
to  go  down  into  Egypt  when  we  have  a  distinct  divine 
command  to  do  so,  for  then  God  will  give  His  angels 
charge  to  keep  us.  We  must  not  go  into  Egypt,  how- 
ever, on  our  own  account  or  because  we  lose  faith  in  di- 
vine provision,  for  then  we  will  surely  fall. 

God  promises,  not  only  to  go  down  into  Egypt  with 
Jacob,  but  also  to  bring  him  up  again  and  to  comfort 
him  while  there,  for  the  words,  *' Joseph  shall  put  his 
hand  upon  thine  eyes,"  indicate  that  his  own  son,  Joseph, 
would  be  with  him  to  comfort  him  at  the  hour  of  his 
death.  That  God  did  actually  bring  the  body  of  Jacob 
up  from  Egypt  is  evident  from  1.  7,  12,  13 — '^And 
Joseph  went  up  to  bury  his  father :  and  with  him  went 
up  all  the  servants  of  Pharaoh,  the  elders  of  his  house, 
and  all  the  elders  of  the  laud  of  Egypt."  '^  And  his 
sons  did  unto  him  according  as  he  commanded  them : 
For  his  sons  carried  him  into  the  land  of  Canaan,  and 
buried  him  in  the  cave  of  the  field  of  Machpelah,  which 
Abraham  bought  with  the  field  for  a  possession  of  a 
burying-place  of  Ephron  the  Hittite,  before  Mamre." 

The  promise  of  God  to  Jacob,  which  is  here  reaffirmed, 
is  fourfold  and  deals  : 

First,  with  Enlargement — "I  will  there  make  of  thee 
a  great  nation. " 

Second,  with  Protection — "  I  will  go  down  with  thee 
into  Egypt. " 

Third,  with  Consolation — "And  Joseph  shall  put  his 
hand  upon  thine  eyes." 

Fourth,  with  Eestoration — "I  will  also  surely  bring 
thee  up  again." 

So  Jacob,  the  patriarch,  after  all  the  varying  vicissi- 
tudes of  his  religious  life,  died  in  the  faith  (xlviii. 
21,  22  ;  xlix.  1,  2),  and  was  buried  with  his  fathers 
(xlix.  2&-30 ;  1.  13). 


lo6  The  Book  of  Genesis 

Jacob's  desire  as  expressed  in  the  words,  ^' Bury  me 
with  my  fathers  "  is  pathetically  beautiful  and  strikingly 
full  of  faith.  The  patriarch  died  in  the  firm  expectation 
of  awaking  some  day  in  the  image  of  God  and  in  the 
midst  of  his  own  people. 

''  He  will  keep  me  till  the  river 
Rolls  its  waters  at  my  feet : 
Tlien  He  will  bear  me  safely  over, 
Where  the  loved  ones  1  shall  meet." 


IV 

The  History  of  Joseph 

(^Chapters  xxxviL-l.) 

WE  have  already  seen  that  the  visions  of  God 
granted  to  Abraham  were  for  Revelation  ;  those 
to  Isaac  for  Corroboration ;  those  to  Jacob  for 
Bestraint.  The  visions  accorded  Joseph  were  for  the  pur- 
pose of  Preservation  (xlv.  5-8  ;  Psalm  cv.  17-23).  The 
dream  of  the  wheat  sheaves  indicates  Joseph's  relation  to 
the  preservation  of  his  race. 

The  Purpose  of  Joseph's  History.  A  close  reading 
of  the  section  of  Genesis  devoted  to  the  history  of  Joseph 
reveals  a  threefold  purpose  in  God's  dealings  with  this 
wonderful  character ;  that  is  to  say,  we  have  set  before 
us  in  these  chapters  in  a  threefold  way  the  purpose  for 
which  Joseph's  history  is  introduced  :  To  show  how  God 
fulfilled  His  promises  to  Abraham  ;  for  the  preservation 
of  the  chosen  race ;  and  for  the  training  of  the  chosen 
race. 

1.     To  show  hoio  God  fulfilled  His  promises  to  Abraham. 

First.  The  promise  of  an  innumerable  seed  (13-16). 
Almost  two  hundred  years  had  elapsed  since  this  prom- 
ise was  made  to  Abraham,  and  yet,  so  far,  all  the  male 
population  of  the  chosen  race  could  be  put  in  one  dwell- 
ing tent.  During  all  the  years  of  the  sojourn  of  the  pa- 
triarchs, the  chosen  race  had  been  kept  but  few  in  num- 
ber, probably  in  order  that  the  inhabitants  of  the  land 
might  permit  them  to  dwell  there  unmolested.  So  long 
as  they  were  few  they  were  looked  upon  as  harmless. 

107 


io8  The  Book  of  Genesis 

Had  the  chosen  people  increased  in  number,  the  inhabit- 
ants of  the  land  would  have  feared  war,  and  probably 
their  own  destruction,  just  as  Pharaoh  and  the  Egyptians 
did  (Exodus  i.). 

Second.  To  set  before  us  the  fulfillment  of  the  prom- 
ise to  Abraham  regarding  a  period  of  bondage  for  his 
seed  (xv.  13).  God  would  train  these  patriarchs,  and 
the  record  of  His  training  He  would  have  them  pass 
down  in  valuable  tradition  to  provide  lessons  in  divine 
guidance,  which,  in  all  the  centuries  thereafter,  would 
serve  as  object  lessons  (1  Corinthians  x.  11). 

This  bitter  and  hard  experience  was  a  part  of  God's 
training  of  His  chosen  people.  The  deliverance  from 
this  condition  of  bondage  is  set  forth  as  a  standard  by 
which  the  power  of  Israel's  God  is  to  be  measured.  Con- 
sequently, we  observe  again  and  again,  in  the  Old  Testa- 
ment, the  expression,  ^^  According  to  the  power  with 
which  I  delivered  you  out  of  Egypt. "  It  is  interesting 
to  note  that  while  the  deliverance  from  Egypt  is  the 
standard  by  which  we  are  to  measure  God's  power  in 
Old  Testament  times,  the  New  Testament  standard  of 
God's  power  is  the  resurrection  of  Jesus  Christ  from  the 
dead  :  Ephesians  i.  19,  20 — ^^  And  what  is  the  exceeding 
greatness  of  his  power  to  usward  who  believe,  according 
to  the  working  of  his  mighty  power,  which  he  wrought 
in  Christ,  when  he  raised  him  from  the  dead,  and  set  him 
at  his  own  right  hand  in  the  heavenly  places." 

Third.  To  give  His  people  the  possession  of  a  large 
land  in  which  there  would  be  room  to  grow  (xiii.  14-17). 
So  far,  the  only  land  that  the  patriarchs  possessed  was  a 
burial  lot.  They  were  hardly  strong  enough  to  hold  any 
more,  nor  would  it  have  been  safe  for  them  to  do  so.  In 
order,  therefore,  that  they  may  have  room  enough  to 
grow,  God  gives  them  a  place  in  Goshen,  a  place  separated 
from  the  Egyptians,   in  order  that  they  may  have  un- 


The  History  of  Joseph  109 

molested  growth  (xlvi.  34 ;  xlvii.  6).  The  divine  pur- 
pose in  this  was  that  when  they  did  go  back  to  possess 
the  promised  land,  they  would  be  strong  enough  numer- 
ically to  possess  and  hold  it. 

2.     For  the  preservation  of  the  chosen  race. 

This  is  the  purpose  of  the  history  of  Joseph  in  Egypt 
as  distinctly  stated  in  the  Word  of  God  itself  (xlv.  5-8  ; 
xlvi.  34  ;  Psalm  cv.  17-23).  How  little  the  brethren  of 
Joseph  knew,  when  they  sold  their  brother,  that  they 
were  carrying  out  the  purpose  of  God.  They  meant  it 
for  evil,  but  God  meant  it  for  good.  Psalm  cv.  makes 
very  distinct  and  clear  reference  to  the  purpose  of  Joseph 
in  the  land  of  Egypt.  "  He  sent  a  man  before  them,  even 
Joseph,  who  was  sold  for  a  servant :  Whose  feet  they 
hurt  with  fetters :  he  was  laid  in  iron  :  Until  the  time 
that  his  word  came  :  the  word  of  the  Lord  tried  him. 
The  king  sent  and  loosed  him ;  even  the  ruler  of  the 
people,  and  let  him  go  free.  He  made  him  lord  of  his 
house,  and  ruler  of  all  his  substance  :  To  bind  his  princes 
at  his  pleasure  ;  and  teach  his  senators  wisdom.  Israel 
also  came  into  Egypt ;  and  Jacob  sojourned  in  the  land 
of  Ham  "  (Psalm  cv.  17-23). 

8.     For  the  training  of  the  chosen  people, 

God^s  purpose  in  the  selection  of  the  chosen  race  was 
that  they  might  be  the  channels  through  which  the 
knowledge  of  the  true  God  might  flow  to  the  race.  It 
was  necessary,  therefore,  to  train  these  chosen  people  in 
arts,  science,  and  literature,  such  as  would  fit  them  for 
this  great  and  divine  work.  Such  a  training  they  could 
not  receive  had  they  remained  in  Canaan.  Egypt  was 
the  center  of  culture  and  civilization  at  that  time.  Zoar, 
the  leading  city  of  Egypt,  was  particularly  noted  for  its 
wisdom  ;  it  possessed  a  university  of  learning  (cf.  Isaiah 
xix.  11-13).  The  discovery  of  the  code  of  Hammurabi 
shows  us  to  what  an  advanced  state  of  culture  and  civiliza- 


1  lo  The  Book  of  Genesis 

tiou  these  people  had  attained.  The  stay  in  Egypt  fitted 
Moses,  who  was  learned  in  all  the  wisdom  of  the  Egyptians, 
for  his  future  work  as  lawgiver  and  leader  of  God's  chosen 
people. 

The  Divisions  of  Joseph's  History.  Joseph  is  one  of 
the  three  men  who  were  chosen  vessels  of  God  in  con- 
nection with  IsraePs  history.  The  other  two  were  Moses 
and  Paul.  Joseph's  history  may  be  summed  up  under 
three  main  divisions  :  The  chosen  vessel  in  preparation 
(xxxvii.-xli.  36) ;  the  chosen  vessel  in  service  (xli.  37-1. 
21)  ;  the  dissolution  of  the  chosen  vessel  (1.  20-26).  Let 
us  now  look  at  these  divisions  somewhat  in  detail : 

I.  The  Chosen  Vessel  in  Preparation  (xxxvii.-xli. 
36).  Under  this  main  division  we  have  three  general 
thoughts  :  Joseph  as  a  son  (xxxvii.)  ;  as  a  slave  (xxxix. 
1-20)  5  as  a  prisoner  (xxxix.  21-xli.  36). 

First.  Joseph  as  a  son  (chap,  xxxvii.).  Joseph  was 
the  favourite  son  of  Jacob.  The  partiality  of  the  old 
man  for  the  child  of  his  old  age  is  shown  by  providing 
him  with  a  coat  of  many  colours.  It  was  this  partiality 
that  aroused  the  envy  and  hatred  of  his  brethren.  Isaac 
and  Eebekah  had  fallen  into  the  same  mistake  of  show- 
ing partiality  between  their  children,  Jacob  and  Esau. 

Emphasis  is  laid  on  the  fact  that  Joseph  was  a  dreamer. 
It  may  have  been  God's  method  in  those  days,  in  which 
there  was  no  Bible,  to  make  His  will  known  through  the 
medium  of  dreams  (cf.  Job  xxxiii.  14,  15).  To-day,  how- 
ever, the  Word  of  God  is  that  to  which  we  must  refer  to 
know  the  will  of  God  (Isaiah  viii.  19,  20 ;  Jeremiah 
xxiii.  28).  God's  ideal  for  Joseph's  life  was  revealed  in 
a  dream  ;  God's  ideal  for  our  lives  is  revealed  in  the 
Bible. 

Joseph  has  been  called  a  visionary  and  a  dreamer. 
His  dreaming  has  been  ridiculed.     But  after  all,  it  is  a 


The  History  of  Joseph  ill 

great  thing  to  have  high  ideals.  The  man  who  never 
built  a  castle  in  the  air  never  built  one  on  the  ground. 
Joseph  had  a  divine  ideal  which  he  never  doubted 
throughout  all  his  experiences.  So  had  Paul  (cf.  Acts 
xxvi. ;  Philippians  iii.  12j.  So  should  we  (Ephesians 
i.  17-22). 

Joseph  was  hated  of  his  brethren.  They  did  not  believe 
in  any  revelation  that  differed  from  their  own  experience, 
so  Joseph  was  looked  upon  as  a  mad  enthusiast.  His 
brothers  would  not  speak  to  him,  or  if  they  did  speak,  they 
grew  red  in  the  face  with  anger  and  jealousy  (ver.  11). 
They  would  not  exchange  friendly  greetings  with  Joseph. 
There  are  people  to-day  who  refuse  to  acknowledge  as 
genuine  any  experience  that  is  different  from  theirs,  and 
grow  angry  when  you  speak  to  them  about  it  (cf.  Job 
iv.  12-16). 

Joseph  is  sold  into  Egypt,  as  Christ  was  sold  by  Judas, 
for  a  price.  Jacob  was  deceived  by  the  blood  of  the  goat, 
just  as  he  himself  had  deceived  Isaac,  his  father,  by  the 
skin  of  a  goat  (chap,  xxvii.). 

Second.  Joseph  as  a  slave  (xxxix.  1-20).  Even  as  a 
slave,  Joseph  was  faithful  to  the  purposes  of  God  as  he 
knew  them,  and  for  this  reason,  ^'God  was  with  him." 
There  seems  to  be  no  implied  contradiction  between  the 
dignity  of  a  chosen  vessel  of  God  and  the  most  menial 
service.  So  was  it  in  the  case  of  our  Lord  Jesus  Christ, 
who  took  upon  Him  the  form  of  a  servant  (John  xiii.  1-16  ; 
Philippians  ii.  5-8). 

Our  attention  is  drawn  in  this  chapter  to  Joseph^  s  great 
temptation.  Although  it  was  the  result  of  the  wicked- 
ness of  an  evil  woman,  God  used  it  to  the  blessing  of 
Joseph.  ^'  The  word  of  the  Lord  tried  him  "  (Psalm  cv. 
19).  It  is  not  easy  to  be  the  hero  of  a  story.  There  can 
be  no  sunshine  without  shadow.  No  man  is  exempt  from 
temptation.     Satan  is  always  on  God's  ground  ready  to 


112  The  Book  of  Genesis 

tempt  the  finest  of  God's  people.  Indeed,  the  more 
saintly  one  is,  the  more  keenly  he  will  be  tempted. 

Undoubtedly  Joseph  would  have  gained  much  temporal 
advantage  had  he  yielded  to  this  temptation.  He  was  a 
slave.  Here  was  a  chanee  to  be  raised  up  to  the  throne. 
We  must  remember,  too,  in  this  connection  that  Joseph 
had  dreamed  of  such  exaltation,  and  that  he  believed  in 
dreams.  Was  this  the  way  in  which  his  dream  would  be 
fulfilled  ?  Was  this  a  short  cut  to  the  throne  ?  Was  it 
right  to  do  evil  that  good  might  come  from  it  f  This  was 
his  temptation.  Compare  Matthew  iv.  8-10  ;  1  John  ii. 
15,  17 — our  Lord's  temptation  to  gain  His  kingdom  by 
short  and  easy  methods,  and  our  own  temptation  along 
similar  lines. 

The  secret  of  Joseph's  victory  lay  in  his  implicit  faith 
in  God  (Psalm  li.  4),  his  respect  for  his  master  (xxxix.  8), 
and  for  the  marriage  tie  (xxxix.  9).  Joseph  did  not  play 
or  dally  with  temptation  ;  he  fled  from  it  (vers.  12,  13). 
So  should  we  avoid  temptation,  pass  it  by,  flee  from  it. 
No  moral  or  spiritual  good  can  come  from  these  tours  of 
Investigation  into  the  ^^redlight  districts  "  of  our  cities. 
Dinah,  we  are  told,  went  out  to  see  the  daughters  of  the 
land  ;  that  is  to  say,  to  make  a  tour  of  investigation  ;  and 
we  know  the  results — how  deplorably  she  fell  into  im- 
morality (Genesis  xxxiv.  Iff.). 

The  result  of  Joseph's  victory  over  this  severe  tempta- 
tion was  that  he  was  falsely  accused.  This  false  accusa- 
tion Joseph  did  not  reply  to.  To  have  done  so  would 
have  been  to  incriminate  others.  This  Joseph  was  not 
willing  to  do.  He  committed  his  case  unto  God,  being 
assured  that  God  would  care  for  him.  ^^  Servants,  be 
subject  to  your  masters  with  all  fear  ;  not  only  to  the 
good  and  gentle,  but  also  to  the  froward.  For  this  is 
thankworthy,  if  a  man  for  conscience  towards  God  endure 
grief,  suffering  wrongfully.     For  what  glory  is  it,  if,  when 


The  History  of  Joseph  113 

ye  be  buffeted  for  your  faults,  ye  shall  take  it  iDatiently  ? 
but  if,  when  ye  do  well,  and  suffer  for  it,  ye  take  it  pa- 
tiently, this  is  accei)table  with  God.  For  even  hereunto 
were  ye  called  :  because  Christ  also  suffered  for  us,  leaving 
us  an  example,  that  ye  should  follow  his  steps  :  Who  did 
no  sin,  neither  was  guile  found  in  his  mouth  :  Who,  when 
he  was  reviled,  reviled  not  again  ;  when  he  suffered,  he 
threatened  not ;  but  committed  himself  to  him  that 
judgeth  righteously  "  (1  Peter  ii.  18-23). 

Joseph  took  care  of  his  character,  and  committed 
his  reputation  to  God.  Some  men  lose  their  character 
in  seeking  to  care  for  their  reputation.  We  recall 
in  this  connection  the  story  of  a  leading  Christian 
worker  who  was  wrongly  accused,  but  nevertheless  main- 
tained silence,  because  any  defense  from  him  would  in- 
criminate others.  He  preferred  to  suffer  innocently  and 
in  silence,  trusting  that  God  would  undertake  his  defense, 
inasmuch  as  in  the  very  nature  of  the  case  his  own  de- 
fense would  incriminate  others.  In  a  very  few  years  all 
his  accusers  were  brought  to  shame.  The  leading  con- 
spirator confessed  on  his  dying  bed  ;  the  second  fled  the 
country  ;  a  third,  fourth,  and  fifth  wrote  asking  forgive- 
ness ;  and  the  very  papers  that  had  published  his  shame 
now  published  his  vindication. 

Third.  Joseph  as  a  prisoner  (xxxix.  21-xli.  36). 
Joseph  is  now  suffering  for  righteousness'  sake,  and  yet 
there  is  no  complaint,  defense,  or  incrimination  on  his 
part.  He  knows  he  is  in  the  path  of  God,  and  that  what- 
ever comes  to  him  in  that  path  will  work  for  his  good. 
He  can  safely  leave  the  issue  with  God.  This  is  true  meek- 
ness. Meekness  is  the  consciousness  that  one's  life  is  sur- 
rounded by  God  as  an  environment,  and  that  nothing  can 
come  into  that  life  until  it  has  first  pierced  that  environ- 
ment, and  by  so  doing  has  become  the  will  of  God  for 
that  life.     Whatever  experience,  then,  such  a  life  is  called 


114  '^^^  Book  of  Genesis 

upon  to  pass  through  is  recognized  as  of  God,  and  the 
trusting  soul  says,  ^*Be  it  unto  me  even  as  thou  wilt. " 
This  is  true  meekness. 

Joseph  had  confidence  in  God^s  providential  leadings 
and  dealings;  he  could  wait  God's  time.  No  doubt 
Joseph  was  tempted  to  think  that  the  ideal  of  his  dreams 
was  thwarted.  There  was  no  sign  to  indicate  God's 
favour.  Nevertheless,  Joseph  believed  in  God  and  in  the 
purpose  of  his  life  (xl.  14).  Indeed,  Joseph  is  dreaming 
again,  even  though  in  jail.  He  is  not  making  light  of 
the  visions  and  dreams  of  youth.  He  is  .standing  by  the 
faith  of  his  early  days.  If  the  vision  tarries,  he  has  de- 
termined to  wait  for  it.  We  are  living  in  days  when  we 
are  tempted  to  forsake  the  traditions  of  our  youth  and  the 
faith  once  for  all  delivered  unto  the  saints.  Let  us  be 
careful  lest  we  fall  from  our  true  standard  of  faith  in 
God. 

Joseph  was  rewarded  for  his  victory  over  this  tempta- 
tion. The  reward  of  Joseph  is  seen  in  the  fact  that,  in- 
stead of  Reuben  or  Judah,  who  were  probably  entitled  to 
the  place  of  honour,  he  occupies  a  place  in  the  book  of 
Genesis  with  the  patriarchs  Abraham,  Isaac,  and  Jacob. 
Reuben  (Genesis  xxxv.  22 ;  xlix.  4)  and  Judah  (xxxviii. 
15-26)  had  failed  to  resist  a  similar  sin  to  this  with  which 
Joseph  had  been  tempted,  and  which  he  so  nobly  over- 
came. Consequently,  Joseph,  the  younger,  is  given  the 
place  of  the  elder.  ''Now  the  sons  of  Reuben,  the 
first-born  of  Israel  (for  he  was  the  first-born  ;  but,  foras- 
much as  he  defiled  his  father^  s  bed,  his  birthright  was 
given  unto  the  sons  of  Joseph  the  son  of  Israel ;  and  the 
genealogy  is  not  to  be  reckoned  after  the  birthright.  For 
Judah  prevailed  above  his  brethren,  and  of  him  came  the 
chief  ruler  ;  but  the  birthright  was  Joseph's)"  (1  Chron- 
icles V.  1-2).  It  may  have  seemed  to  us,  as  we  read  of 
the  sin  of  Reuben  and  Judah  and  noted  the  absence  of  the 


The  History  of  Joseph  1 1 5 

divine  disapproval  or  punishment  for  such  sins,  that  God 
had  overlooked  them.  Here,  however,  in  the  choice  of 
Joseph,  we  see  that  no  sin  is  overlooked  by  God,  and 
that  every  act  of  obedience  and  faithfulness  is  rewarded. 

2.  The  Chosen  Vessel  in  Service  (xli.  37-1.  21). 
Under  this  division  we  consider  Joseph  and  Pharaoh ; 
Joseph  and  the  Egyptians  j  Joseph  and  his  brethren ; 
Joseph  and  his  father. 

First.  Joseph  and  Pharaoh  (xli.  37-57).  The  time  for 
God  to  exalt  Joseph  has  now  come.  The  fulfillment  of 
Joseph's  vision  had  been  delayed,  but  not  forgotten.  It 
had  tarried,  but  he  had  waited  for  it  (Habakkuk  ii.  3). 
One  hour  Joseph  is  a  slave ;  the  next,  a  prince.  Instead 
of  chains,  he  is  given  a  scepter.  From  the  dungeon,  he 
is  raised  to  the  throne.  No  obstacle  can  stand  in  the  way 
of  God's  promises  to  hinder  their  fulfillment  when  God 
determines  to  move.  The  change  was  instant.  There  is 
no  tedious  progression  when  God  begins  to  work  ;  *^  None 
can  stay  His  hand  "  (Daniel  iv.  35).  God  can  cast  a  king 
down  from  a  throne  to  be  a  beast  of  the  field  in  one  mo- 
ment (Daniel  iv.  28-37) ;  or  He  can  lift  the  poor  from  the 
dung-hill  and  set  him  among  princes  (1  Samuel  ii.  8). 

Before  honour  is  humility.  Joseph  did  not  think  of 
himself  as  in  line  for  the  position  which  he  suggested  to 
Pharaoh  should  be  filled.  Apparently  he  did  not  think 
that  a  man  like  himself,  a  slave  and  a  Jew,  was  eligible 
for  so  responsible  and  dignified  a  place.  His  suggestion 
to  ^'set  a  man  "  (vers.  33,  34)  over  these  matters  was  no 
hint  that  he  wanted  the  position.  In  his  humility  he 
never  thought  of  himself.  Even  in  connection  with  the 
interpretation  of  the  dream  he  said,  '^The  root  of  the 
matter  is  not  in  me  ;  God  shall  give  Pharaoh  an  answer 
of  peace  "  (xli.  16).  So  is  it  always  that  influence  belongs, 
in  the  long  run,  to  those  who  rid  their  minds  of  all  private 


1 16  '  The  Book  of  Genesis 

aims,  and  come  close  to  tlie  great  center  in  which  all  the 
race  meets.  Men  feel  themselves  safe  with  the  unselfish, 
with  persons  in  whom  they  meet  principle,  justice,  truth, 
love,  God. 

Before  honour  is  humility  (xli.  16  ;  John  xii.  26  ;  Phi- 
lippians  ii.  5-11).  God  is  the  source  of  promotion  (xli. 
38  ;  Psalm  Ixxv.  6  ;  Daniel  iv.  25). 

In  this  connection  Joseph's  marriage  is  narrated.  Did 
he  do  right  in  marrying  into  this  society  (cf.  Exodus  ii. 
10,  21  ;  Genesis  xxvi.  1-5  with  xlvi.  5)  ?  If  wrong,  was 
it  overruled  for  good  ? 

Second.  Joseph  and  the  Egyptians  (xli.  46-57  ;  xlvii. 
13-31).  The  famine  which  came  upon  Egypt  at  this  time 
and  as  foretold  by  Joseph  in  the  interpretation  of  Pharaoh's 
dream  was  by  no  means  accidental.  It  was  raised  up  by 
God  (Psalm  cv.  16),  and,  seemingly,  that  Joseph  might  be 
known  as  the  saviour  of  Egypt  (xlvii.  25).  God  not  only 
raised  up  the  man  for  the  hour,  but  also  the  hour  for  the 
man. 

JSTote  that  God  prepared  the  man  first,  then  the  occa- 
sion. This  is  God's  method  of  working.  This  is  what 
He  has  done  in  all  the  great  revivals  of  religion  in  the 
past.  We  hear  people  say  that  such  revivals  are  not 
possible  nowadays,  for  conditions  are  not  such  as  they 
were  in  Moody's,  Finney's,  or  Whitefield's  day ;  that 
times  have  changed.  No,  the  times  have  not  changed, 
but  there  is  a  lack  of  men  for  the  hour.  The  history  of 
every  great  religious  movement  is  the  history  of  one 
man  fully  given  up  to  God :  Lutheranism,  Luther ; 
Methodism,  Wesley  ;  Presbyterianism,  Calvin ;  Dowie- 
ism,  Dowie ;  Christian  Science,  Mrs.  Eddy ;  Millennial 
Dawnism,  Eussell. 

'•Through  faith"  we  understand  how  the  ages  (or 
dispensations)  were  framed  (Hebrews  xi.  3).  The  age  in 
which  Noah  lived  was  of  the  nature  it  was,  religiously, 


The  History  of  Joseph  II7 

because  of  the  relation  which  Noah  sustained  to  God : 
*^ By  faith  Noah"  framed  the  age  in  which  he  lived. 
"By  faith  Abraham"  moulded  the  age  in  which  he 
lived.     Thus  it  has  ever  been  from  that  day  to  this. 

Joseph's  name  is  changed  in  this  connection,  the 
Egyptian  name  signifying  abundance  of  life  (cf.  John 
X.  9).  In  Joseph  seemed  to  rest  the  salvation  of  the 
world.  The  food  of  life  was  in  his  hands.  In  these  re- 
spects there  is  a  striking  likeness  between  Joseph  and 
Christ  (cf.  Acts  iv.  12  ;  John  vi.  48-58). 

The  wisdom  of  Pharaoh's  choice  is  seen  in  the  skill  of 
Joseph.  When  God  appoints  a  man  for  a  certain  office, 
that  appointment  is  a  guarantee  of  divine  fitness.  If  to- 
day God  puts  His  hand  upon  a  man  and  sets  him  apart 
for  the  ministry  of  the  gospel,  to  be  a  preacher  or  an 
evangelist,  He  will  convey,  with  that  call,  the  gift  to 
preach.  If  a  man  has  no  gift  to  preach,  he  has  no  call 
to  preach.  Of  course,  it  will  be  necessary  for  him  to 
prepare  himself  and  thus  stir  up  the  gift  that  is  in  him. 

Joseph  was  a  twofold  blessing  :  first  to  the  chosen  race, 
and  consequently  to  the  world.  This  is  the  blessing  of 
Jacob,  the  blessing  which  reaches  out  beyond  itself, 
and  blesses  others. 

Third.  Joseph  and  His  Brethren  (xlii.  1-45,  28;  1. 
15-21;  cf  also  chap,  xxviii.).  Here  we  have  another 
phase  of  the  vision  of  Joseph's  youth  fulfilled.  In  this 
picture  of  his  brethren  doing  obeisance  to  him,  we  have 
the  fulfillment  of  his  vision  of  the  sheaves  bowing  down 
to  his  sheaf. 

We  shall  not  understand  Joseph's  treatment  of  his 
brethren  unless  we  clearly  see  the  purpose  of  the  method 
pursued  by  him.  The  end  Joseph  had  in  view  was  to 
produce  conviction  of  sin  in  the  hearts  of  his  brethren. 
He  would  have  them  realize  the  awfulness  of  the  sin 
which  they  had  committed.     Four  steps  may  be  men- 


ii8  The  Book  of  Genesis 

tioned  in  his  treatment  of  his  brethren :  first,  he  spake 
roughly  to  them  (xlii.  7,  cf.  xxxvii.  4)  ;  second,  he  put 
them  in  prison  (xlii.  17,  cf.  xxxvii.  24)  j  third,  he  put 
their  money  into  their  sacks  (xlii.  25,  cf.  xxxvii.  28) ; 
fourth,  he  put  the  cup  in  the  sack  of  the  youngest,  prob- 
ably to  see  if  they  cared  still  for  youth,  or  would  treat 
him  as  they  had  Joseph  (xliv.  2). 

Joseph's  method  of  treatment  brought  about  the  de- 
sired results  (xlii.  21-22  ;  xliv.  16).  The  consciences  of 
his  brethren  began  to  work.  The  natural  elements  of  ret- 
ribution are  set  forth  in  the  words  of  verses  21,  22 — 
^^And  they  said  one  to  another,  We  are  verily  guilty 
concerning  our  brother,  in  that  we  saw  the  anguish  of 
his  soul,  when  he  besought  us,  and  we  would  not  hear  ; 
therefore  is  this  distress  come  upon  us.  And  Eeuben 
answered  them,  saying.  Spoke  I  not  unto  you,  saying, 
Do  not  sin  against  the  child ;  and  ye  would  not  hear  ? 
therefore,  behold,  also  his  blood  is  required. "  There  is 
no  human  accuser  here — *' They  said  among  themselves 
[or  one  to  another]  "  (xlii.  21). 

In  this  connection  let  us  notice  the  factors  within  us 
that  make  up  natural  retribution  as  set  forth  in  xlii. 
21,  22;  first,  memory — ^^We  saw  the  anguish"  (this 
happened  twenty  years  before)  ;  second,  imagination — 
"  When  he  besought  us,  and  we  would  not  hear"  ;  third, 
conscience — ^'We  are  verily  guilty  concerning  our 
brother";  fourth,  reason — ^'Therefore  is  this  distress 
come  upon  us"  ;  fifth,  remorse — which  means  a  biting 
back  like  a  serpent  stinging  its  own  tail,  the  soul  is  re- 
coiling on  itself.  Every  sinner  carries  within  himself 
enough  material  to  build  a  hell  if  there  were  none  in 
God's  plan.  Some  one  has  well  said  that  ^  ^  every  man 
carries  his  own  brimstone."  With  a  memory — to  recall 
the  past ;  with  an  imagination — to  portray  the  scene 
of  sin  ;  with  a  conscience — to  accuse  of  the  guilt ;  with 


The  History  of  Joseph  1 19 

a  reason — to  justify  the  penalty  ;  hell  were  impossible  to 
escape  by  any  sinner  who  goes  into  eternity  unforgiven, 
unreconciled,  and  uncleansed. 

We  have  here  a  wonderful  lesson  in  forgiveness  (xlv. 
1-16).  Study  it  carefully.  It  is  a  lesson  we  need  to 
learn  to-day.  How  full,  free,  and  gracious  was  Joseph's 
forgiveness  !  If  he  had  not  forgotten  the  wrong  that  had 
been  done  him,  he  remembered  it  only  to  forgive  it. 
Compare  Ephesians  iv.  26,  27 ;  Matthew  v.  23,  24 ;  vi. 
13,  14 ;  xviii.  21-35. 

How  keenly  Joseph's  brethren  felt  the  wrong  they  had 
done  their  brother,  and  how  deeply  they  wept  over  it ! 
So  shall  the  Jewish  people  weep  when  they  see  the  Christ 
whom  they  have  rejected  and  crucified  (Zechariah  xii. 
10  ;  Eevelation  i.  8). 

Fourth.  Joseph  and  His  Father  (xlvi.  1-1.  14).  Jacob, 
after  diligently  inquiring  of  God,  and  being  assured 
of  God's  will  in  the  matter,  takes  his  journey  down 
to  Egypt.  As  we  have  already  seen  in  the  study  of 
Jacob's  history,  the  patriarch  was  afraid  to  go  down 
into  Egypt  unless  assured  by  God  that  it  was  the  right 
thing  to  do,  for  Abraham  and  Isaac  had  suffered  because 
of  their  departure  into  Egypt.  He  doubtless  recalled 
the  sad  experiences  his  fathers  had  here  and  also  that 
God  had  forbidden  them  to  go  down  into  that  country 
(xlvi.  2).  Being  assured  now  of  the  divine  will  (James  iv. 
12-17),  he  departs  for  Egypt.  There  is  a  difference  be- 
tween going  to  a  place  of  our  own  will  and  choosing,  and 
that  of  God's  ordaining.  We  should  not  put  ourselves 
into  forbidden  paths,  and  then  expect  God  to  deliver  us. 
If,  however,  we  are  called  to  go  into  the  enemy's  country, 
God  will  protect  us  there. 

Joseph's  reception  of  (xlvi.  28-34)  and  care  for  his 
father  (xlv.  25-28),  and  his  kindly  introduction  of  the 
patriarch  to  Pharaoh  (xlvi.  31-xlvii.  12),  showed  that 


120  The  Book  of  Genesis 

Joseph  was  not  ashamed  of  his  aged  father.  Some  chil- 
dren are  ashamed  to  take  their  parents  into  company  or 
to  introduce  them  to  people.  Joseph^  s  provision  for  his 
father  is  beautifully  set  forth  in  xlvi.  31-xlvii.  12.  One 
can  hardly  read  these  verses  without  being  reminded  of 
what  the  apostle  tells  us  in  1  Timothy  v.  8 — ^'But  if  any 
provide  not  for  his  own,  and  especially  for  those  of  his 
own  house,  he  hath  denied  the  faith,  and  is  worse  than 
an  infidel." 

In  this  connection  we  have  prominence  given  to  the 
blessing  of  Jacob,  which  was  pronounced,  first,  upon 
Joseph's  children  (chap,  xlviii.).  We  should  note  that 
Ephraim  and  Manasseh  not  only  changed  places  in  the 
blessing,  but  took  JoseiDh's  place  in  the  reception  of  the 
blessing.  Jacob  crossed  his  hands  in  the  bestowal  of  the 
benediction,  thus  showing  that  the  blessing  was  by  grace 
and  not  by  nature.  One  wonders  if  Jacob  meant  to 
teach  the  generations  of  men  that  should  follow  that  nat- 
ural disadvantage  may  be  overcome  by  grace. 

Second,  the  blessing  is  pronounced  upon  the  twelve 
sons  of  Jacob  (chap.  xlix.).  There  are  many  and  won- 
derful lessons  in  this  chapter,  which  we  do  not  have  time 
to  dwell  on,  except  to  note  that  a  man's  sin  enters  into 
his  future  career ;  that  past  sin  may  be  forgiven,  and 
even  forgotten,  yet  it  has  its  blighting  influence  upon  the 
future.  This  is  especially  brought  out  in  verses  three  to 
nine.  Another  lesson  we  learn  from  this  chapter  is  that 
each  man's  sphere,  as  well  as  each  man's  place  on  the 
earth,  is  adapted  to  his  or  its  peculiar  character.  Still 
further  we  are  taught  that,  although  foreappointed  and 
foreknown,  the  destinies  of  men  and  nations  are  fully 
wrought  out  by  themselves. 

The  death  of  Jacob,  which  has  been  mentioned  be- 
fore under  the  history  of  Jacob,  is  referred  to  in  xlix. 
28-1.  14. 


The  History  of  Joseph  121 

3.  The  Dissolution  of  the  Chosen  Vessel  (1.  22-26). 
This  practically  closes  the  patriarchal  dispensation. 
God's  chosen  people  are  still  one  seed^  but  not  any  longer 
one  person.  They  have  now  become  a  great  people,  a 
mighty  nation. 

The  prophetic  and  hopeful  note  is  very  prominent  in 
the  account  of  Joseph's  death.  There  is  apparently  no 
fear  and  no  terror  in  his  departing  to  be  ' '  gathered  to 
his  fathers."  *'The  righteous  hath  hope  in  his  death" 
(Proverbs  xiv.  32).  We  are  reminded  of  the  description 
of  Christ's  death  in  connection  with  the  departure  of 
Joseph  :  ^^  Therefore  my  heart  is  glad,  and  my  glory  re- 
joiceth  :  my  flesh  also  shall  rest  (or  pitch  her  tabernacle) 
in  hope  "  (Psalm  xvi.  9). 

Likeness  Between  Joseph  and  Christ.  Some  claim 
Joseph  to  be  a  type  of  Christ.  A  safe  rule  to  follow  in 
typography  is  as  follows  :  Make  no  character,  institu- 
tion, or  event  of  the  Old  Testament  a  type  which  the 
New  Testament  does  not  affirm  to  be  such.  As  illustra- 
tions, compare  Melchizedek  (chap,  xiv.)  with  Hebrews 
V.  ;  Adam  (1  Corinthians  xv.  22)  ;  Jacob's  ladder  (Gen- 
esis xxviii.  ;  cf.  John  i.  51).  Search  for  other  types  in 
Genesis  and  corroborate  them  by  the  New  Testament 
teaching. 

Points   of  Similarity  Between  Joseph  and  Christ. 

(1)  Beloved  of  his  father  (xxxvii.  3,  cf.  Matthew  iii.  17). 

(2)  Hated  by  his  brethren  (xxxvii.  4-11,  cf.  John  vii. 
1-7  and  Mark  xv.  10).  (3)  Interpreter  of  the  will  of 
God  (xxxvii.  5-11,  cf.  John  i.  18  and  Matthew  xi. 
25-27).  (4)  Sent  to  minister  to  his  brethren  (xxxvii. 
13,  cf.  Matthew  xx.  28  and  John  i.  11).  (5)  Plan  to 
kill  Joseph  (xxxvii.  19,  20,  cf.  Matthew  xxi.  38). 
(6)  Sold  (xxxvii.  28,  cf.  Matthew  xxvi.  14,  15).    (7)  In- 


122  The  Book  of  Genesis 

uocently  condemned,  imprisoned  with  two  malefactors 
(chap,  xl.,  cf.  Luke  xxiii.).  (8)  Exalted  by  the  hand  of 
God  (chap,  xli.,  cf.  Acts  ii.  32-36). 

Prophecies  of  Christ  in  Genesis  with  New  Testa- 
ment Fulfillment.  How  many?  Look  them  up  and 
mark  them  in  your  Bible.  Illustrations  :  The  promised 
Saviour  is  to  be  (1)  Of  the  seed  of  the  woman  (iii.  15,  cf. 
Eomans  xvi.  20  ;  Galatians  iv.  4).  (2)  Of  the  seed  of 
Abraham  (xii.  3  ;  xxii.  18  ;  xxvi.  4  j  xxviii.  14,  cf.  Mat- 
thew i.  1 J  Luke  i.  54,  55 ;  Acts  iii.  25  ;  Romans  iv.  13  ; 
Galatians  iii.  8).  (3)  Of  the  seed  of  Isaac  (xvii.  19  ; 
xxvi.  2-5,  cf.  Romans  ix.  6-8  ;  Hebrews  xi.  18).  (4)  Of 
the  tribe  of  Judah  (xlix.  10,  cf.  Matthew  i.  2). 

The  Types  of  Genesis.  ^*  A  type  is  a  divinely  pur- 
posed illustration  of  some  truth.  It  may  be :  (1)  a  per- 
son (Romans  v.  14)  ;  (2)  an  event  (1  Corinthians  x.  11)  ; 
(3)  a  thing  (Hebrews  x.  20) ;  (4)  an  institution  (He- 
brews ix.  11)  ;  (5)  a  ceremonial  (1  Corinthians  v.  7)." — 
Schojield. 

There  is  need  of  great  care  in  the  study  of  the  types  of 
the  Bible  (see  note). 

The  following  have  been  looked  upon  as  having  typical 
significance  : 

1.  The  "greater  light"  (i.  16,  cf.  Malachi  iv.  2— ■ 
**the  Sun  of  righteousness  "). 

2.  Adam  (ii.  19,  cf.  Romans  v.  14  ;  1  Corinthians 
XV.  21,  22,  45-47)  a  type  of  Christ. 

3.  Eve  (ii.  23,  24,  cf.  2  Corinthians  xi.  2 ;  Ephesians 
V.  25,  32  ;  Revelation  xix.  7,  8)  a  type  of  the  Church. 

4.  Coats  of  skins  (iii.  21,  cf.  Revelation  xix.  8).  Some 
see  in  this  clothing  a  picture  of  the  righteousness  of 
Christ,  obtained  for  His  saints  by  His  sacrificial  death. 

5.  AbePs  lamb  (iv.  4)  as  contrasted  with  Cain's  blood- 


The  History  of  Joseph  123 

less  offering  has  been  thought  to  resemble  or  point  to 
Jesus'  death  as  the  Lamb  of  God  (John  i.  29,  cf.  Hebrews 
ix.  22  J  xi.  4). 

6.  Enoch  (v.  24)  translated  a  type  of  those  who  shall 
be  translated  at  the  coming  of  the  Lord  (cf.  Hebrews 
xi.  5  ;  1  Thessalonians  iv.  14-17  ;  Eevelation  iii.  10). 

7.  The  flood  (chap,  vii.)  a  type  of  the  end  of  the  age 
(cf.  2  Peter  v.  4-12  ;  Matthew  xxiv.  37-39). 

8.  Melchizedek  (xiv.  18)  a  type  of  Christ  as  the  Great 
High  Priest  (Hebrews  vi.  20;  vii.  2,  23,  24). 

9.  Hagar  (chap.  xvi. )  a  type  of  bondage  to  law  (Ga- 
latians  iv.  24,  25). 

10.  Sarah  (chap,  xxi.)  a  type  of  grace,  the  "  free- 
woman '^  and  the  heavenly  Jerusalem  (Galatians  iv. 
22-31). 

11.  Isaac  (chaps,  xxi.-xxv.),  of  the  spiritual  children 
of  Abraham  (Galatians  iv.  28)  ;  of  Christ  as  offering 
Himself  freely  to  death  (Genesis  xxii.  1-10,  cf.  Philip- 
pians  ii.  5-8)  ;  in  his  marriage,  as  being  united  with  a 
Gentile  bride  (Genesis  xxiv.,  cf.  Ephesians  iii.)  ;  as  the 
promised  seed  in  whom  resided  the  blessings  of  the 
nations  (Genesis  xii.  3,  cf.  Galatians  iii.  16). 


The  Book  of  Exodus 


Synopsis  of  Exodus 


Introduction. 

I.        The   Historical  Section  of  the  Book  (Chaps. 
i.~xviii.). 

I.     The  bondage  of  the  children  of  Israel  (Chaps,  i.-vi.). 

1.  The  oppression  of  the  children  of  Israel  (Chap,  i.), 
(^a)   Names  of  the   children   of  Israel  (Jacob)  (i, 

(^)  The    miraculous    increase    and   oppression    ot 
the  nation  (i.  7-14). 

2.  The    story    of   Moses — Birth    and    early    years 

(Chaps,  ii.-iv.). 
(^a)   Moses'  birth  and  early  years  (Chap.  ii.). 
(^)   Moses*  call  and  commission  (Chaps,  iii.,  iv.). 
(i)   The     program     of    Moses'    commission 

(iii.  16-20). 
(2)  The  signs  given  to  Moses  (iv.  1-17). 

3.  Moses  and  Pharaoh  (Chaps,  v.,  vi.). 
II.     The  ten  plagues  (Chaps,  vii.-xii.). 

1.  The  purpose  of  the  plagues. 

2.  The  Passover  (Chaps,  xi,,  xii.). 
(tf)  Its  origin. 

(^)   Its  nature, 
(r)   Its  typical  teaching. 
III.     The  Exodus  proper  (Chaps,  xiii.-xviii.). 

1.  Sanctification  of  the  first-born  (Chap.  xiii.). 

2.  The  miraculous   passage  of  the  children  of  Israel 

over  the  Red  Sea  (Chap.  xiv.). 

3.  The  song  of  Moses  (Chap,  xv.). 

4.  The  manna  (Chap.  xvi.). 

5.  The  stricken  rock  (Chap.  xvii.). 

6.  Distribution  of  labour  (Chap,  xviii.). 

127 


128  Synopsis  of  Exodus 

IL     The  Legislative  Section  of  the  Book — At  Sinai 
(Chaps.  xix.-xxiv.). 

I.     The  giving  of  the  Greater  Law  (Chaps,  xix.,  xx.\ 

1.  The  preparation  for  the  giving  of  the  Law  (Chap. 

xix.). 
(a)   The  ascent  of  Moses  up  Mount  Sinai  (xix.  1-9). 
(3)   The  preparation   of  the  people  for  the  recep- 
tion of  the  covenant  (xix.  10-14). 
(^)  The  divine  manifestation  (xix.  16-25). 

2.  The    Greater    Law — The    Ten    Commandments 

(Chap.  XX.). 
(/7)  The  nature  of  the  Moral  Law, 
(^)   The  divisions  of  the  Moral  Law. 

(1)  The  first  table — Our  duties  to  God  (xx. 

'  i-ii). 

(2)  The    second    table — Our    duties   to  man 
(xx.  12-17). 

II.     The  Lesser  Law  (Chaps,  xxi.-xxiv.). 

1 .  The   rights   of  persons — The  duties  of  masters  to 

servants  and  slaves  Cxxi.  i-ii). 
(a)  With  reference  to  man  servants  (xxi.  2-6). 
(i)  With  reference  to  maid  servants  (xxi.  7-11). 

2.  With  regard  to  personal  injury  (xxi.   12-32). 
(a)   Capital  offenses  (xxi.  12-17). 

(i)  Assault  and  battery  (xxi.  18-27). 
(c)  Injuries  done  to  cattle  (xxi.  28-32). 

3.  Regarding    personal     property    rights    (xxi.    33- 

xxii.  15). 

Thefts  (xxii.  1-4). 

Law  of  deposits  (xxii.  7-14). 

Borrowing  (xxii.  14,  15). 

4.  Sins  against  nature  and  humanity  (xxii.  16-3 ij. 
(a)  Seduction  and  bestiality  (xxii.  16-20). 

(i>)   Oppression     of    the    stranger,     widow,     and 

orphan  (xxii,  21-24). 
(c)   Money  lending  (xxii.  25-27). 

5.  Warnings  against  lying  and  dishonesty  rxxiii.  1-9). 

6.  Concerning  sacred  seasons  and  the  Sabbath  (xxiii. 

10-19).^ 

7.  The  promise  of  an  inheritance  (xxiii.   20-3  3^ 

8.  The    consummation   of  the   giving  of  the    Lesser 

Law — The  glory  of  the  Lord  (Chap.  xxiv.). 


Synopsis  of  Exodus  129 


III.     The    Sacerdotal  Section  of  the   Book The 

Tabernacle  and  Matters  of  Worship  (Chaps. 
xxv.-xL). 

I.     The  Tabernacle — Its  structure  and  teaching. 

1.  The  materials  of  the  Tabernacle  (xxv.  1-9). 

2.  The     Court    of    the    Tabernacle    (ixvii.    9-18; 

Chap,  xxxviii.). 

3.  The  Brazen  Altar  (xxvii.  1-8  ;  xxxviii.  1-8). 

4.  The  Laver  (xxx.  18-28). 

5.  The  Tabernacle  proper,  or  the  Tent  of  Meeting 

(Chap.  xxvi. ;  xxxviii.  20-31). 
A  picture  of  the  Tabernacle  and  its  furnishings 
arranged   in   order  for  the   vyorship  of  Jehovah 
(Chaps,  xxxix.-xl.). 


Introduction 

THE  first  word  ^'Now"  (Hebrew  "  And^')  con- 
nects Exodus  with  Genesis  as  does  also  the  list 
of  names  in  Exodus  i.  1-6  (cf.  Genesis,  chaps, 
xlix.,  1.). 

Exodus,  Leviticus  and  Numbers  are  joined  to  the  book 
preceding  it  by  the  conjunction  ^^And"  or  ^^Now" 
(cf.  Exodus  i.  1 ;  Leviticus  i.  1  ;  Numbers  i.  1).  This 
conjunction  is  missing  in  Deuteronomy,  and  naturally  so, 
because  Deuteronomy  is  a  recapitulation  of  the  events 
narrated  in  the  preceding  books. 

The  book  of  Exodus  is  considered  of  the  greatest  im- 
portance by  the  Jews  because  the  supreme  event  in  all 
their  national  and  religious  history  (the  Passover  and 
Exodus,  cf.  xii.  1,  2)  is  here  recorded.  Whenever  God 
desires  to  call  attention  to  the  supreme  manifestation  of 
His  power  in  the  Old  Testament  He  refers  always  to  the 
Exodus  (xx.  2 ;  Joshua  ii.  10  ;  Judges  ii.  1  ;  1  Samuel 
X.  18 ;  Hosea  xii.  13),  just  as  in  the  New  Testament  the 
reference  is  to  the  resurrection  of  Christ  (Ephesians  i. 
19-22).  The  religious  year  of  the  Jews  begins  in  this 
book,  as  does  also  the  civil  year  (cf.  xii.  1, 2— "This  month 
shall  be  unto  you  the  beginning  of  months  :  it  shall  be 
the  first  month  of  the  year  to  you  ").  The  Exodus  was  a 
definite  epoch  and  a  marked  era  in  the  history  of  the 
children  of  Israel.  It  would  seem  as  though,  practically 
speaking,  their  experience  beforehand  had  not  counted 
for  much.  Eedemption  was  the  first  step  in  their  new 
national  life.  This  is  also  true  of  any  man^s  life — it  does 
not  really  begin  to  count  until  he  has  been  born  again 

131 


132  The  Book  of  Exodus 

aud  has  thus  entered  into  saving  and  counting  relations 
with  God. 

Exodus  as  Related  to  Genesis.  In  Exodus  we  are  no 
longer  dealing  with  individuals  or  families  or  with  clans, 
as  in  Genesis,  but  with  a  nation  and  nations.  Indi- 
viduals, families,  clans  are  now  organized  into  a  nation. 
The  priests  of  the  family  are  displaced  by  the  Levites. 
The  private  family  altar,  while  not  supplanted,  is  sup- 
plemented and  fortified  by  the  altar  of  Jehovah  in  the 
Tabernacle.  Exodus  records  matters  of  history  rather 
than  of  biography  as  does  Genesis.  When  God  met 
Jacob  at  Peniel  it  was  to  give  him  a  new  name  for  him- 
self (cf.  Genesis  xxxii.).  When  God  met  Moses  at  the 
bush  (Exodus  iii.)  it  was  to  give  him  a  revelation  for  the 
nation.  In  Genesis  the  Canaanites  and  Egyptians  are 
mentioned  only  as  they  affect  individual  patriarchs, 
while  in  Exodus  they  are  mentioned  in  as  far  as  they 
affect  the  nation  of  Israel.  In  Exodus  even  as  great  a 
man  as  Moses  is  mentioned  only  because  of  his  connection 
with  Israel.  The  study  of  Exodus  makes  it  very  clear 
that  we  are  no  longer  dealing  with  the  problems  of  in- 
dividual life,  as  in  Genesis,  but  with  great  national  issues. 
Exodus  shows  us  the  development  of  Israel  from  a  family 
and  tribal,  into  a  national  existence. 

The  Name.  '^  Exodus  ^ '  means  "  departure  '^  or  "  out- 
going.'^  It  is  the  word  used  in  Hebrews  xi.  22 — **The 
departing  (or  Exodus)  of  the  children  of  Israel."  The 
name  is  exceedingly  appropriate  inasmuch  as  the  book 
deals  very  largely  with  the  outgoing,  departing,  or  exit 
of  the  children  of  Israel  from  their  severe  bondage  in 
Egypt. 

It  is  also  a  book  of  redemption — its  types  being  of  a 
redemptive  character.  It  is  suggestive  to  note  in  this 
connection  that  the  conversation  between  Moses  and  Eli  as 
and  Christ  on  the  mount  of  transfiguration  had  to  do 


Introduction  133 

with  the  ''decease"  (literally,  the  ''exodus")  which 
Christ  should  accomplish  at  Jerusalem.  The  "exodus" 
which  Moses  began  but  could  uot  finish,  Christ,  on 
Calvary's  cross,  will  "accomplish"  (literally,  "  com- 
pletely fulfill "). 

The  time  covered  by  the  book  of  Exodus  is  about  one 
hundred  and  forty-five  years — from  the  death  of  Joseph 
to  the  erection  of  the  Tabernacle. 

The  historicity  of  the  book  of  Exodus  is  amply  and 
satisfactorily  confirmed  by  the  testimony  of  archaeological 
research  and  discovery,  as  well  as  from  the  internal 
evidence  of  the  book  itself. 

The  Divisions  of  the  Book.  The  contents  of  the  book 
may  be  said  to  fall  into  three  main  parts :  Historical 
(chaps,  i.-xviii.),  setting  forth  the  growth,  oppression, 
and  deliverance  of  the  nation  and  people  of  Israel ; 
Legislative  (chaps,  xix.-xxiv.),  in  which  we  have  a 
record  of  the  promulgation  of  the  moral,  civil,  and 
ceremonial  laws  governing  the  chosen  people ;  Sacerdotal 
(chaps.  XXV. -xl.),  dealing  almost  exclusively  with  matters 
pertaining  to  the  building  and  erection  of  the  Tabernacle, 
and  also  some  matters  of  worship  in  connection  there- 
with. 


The  Historical  Section  of  the  Book 

{Chapters  i.-xviii.) 

THIS  general  division  may  be  viewed  in  several 
ways.  In  these  chapters  we  have  the  divine 
record  of  God's  preparation  of  Moses  who  was, 
in  a  sense,  a  redeemer  of  the  children  of  Israel,  and  the 
redemption  of  God's  chosen  people  from  their  captivity 
in  Egypt  until  their  arrival  at  Sinai,  where  they  entered 
into  relations  of  worship  with  God.  If  the  contents  are 
viewed  in  this  light,  then  chapters  i.-vi.  present  the 
preparation  of  Moses,  the  deliverer  of  Israel ;  chapters 
vii.-xiii.,  the  redemption  of  the  people  in  process ; 
chapters  xiv.-xviii.,  the  redeemed  people  under  the 
guidance  of  God. 

For  our  present  purpose,  however,  we  shall  use  a  little 
different  arrangement  of  the  contents  under  the  historical 
section. 

I.  The  Bondage  of  the  Children  of  Israel  (chaps, 
i.-vi.).  Under  this  section  there  are  three  minor 
divisions :  the  oppression  of  the  children  of  Israel 
(chap,  i.) ;  the  story  of  Moses'  birth  and  early  years 
(chaps,  ii.-iv.)  ;  Moses  and  Pharaoh  (chaps,  v.,  vi.). 

I.  The  Oppression  of  the  Children  of  Israel 
(chap.  i.). 

(a)  The  Names  of  the  Children  of  Israel  {Jacob)  (i.  1-6). 
What  a  strange  and  checkered  career  they  had,  all  of 
them  !    Surely  they  came  out  of  Jacob's  thigh,  every  one 

134 


The  Historical  Section  of  the  Book        135 

of  thein  with  a  limp.  Almost  every  Dame  is  stained  with 
some  fault  or  sin,  yet  all  of  them  are  heirs  of  the  promise, 
sons  of  a  prince,  the  twelve  foundation  stones  of  a  great 
nation.  A  crowd  of  sinners  they  were,  but  the  dying 
words  of  a  father  had  consecrated  them.  Grace  became 
exceedingly  abundant  towards  them,  for  in  vain  do  we 
look  in  Hebrews  xi.,  God's  roll  of  honour,  for  the  stains 
that  were  attached  to  their  names. 

There  is  a  lesson  in  these  names  for  us  just  as  there  is 
a  lesson  in  the  names  of  the  genealogies  of  Christ  as 
recorded  in  the  gospels  of  Matthew,  Mark,  and  Luke. 
Even  in  the  genealogies  of  Christ  we  find  some  names 
that  were  stained  badly  by  sin.  Can  it  be  that  Christ 
came  through  all  kinds  of  men  in  order  that  He  might 
save  all  kinds  of  men  ?  Not  the  beginning,  but  the  end 
of  these  men  is  what  we  ought  to  look  at.  The  writer  to 
the  Hebrews  says,  ''These  all  died  in  faith''  (Hebrews 
xi.  13). 

(b)  The  Miraculous  Increase  and  Oppression  of  the  Na- 
tion (i.  7-14).  In  Genesis  we  saw  that  apparently  God's 
promise  to  Abraham,  that  his  seed  should  be  as  num- 
berless as  the  stars  of  the  heavens  and  the  sands  of  the 
seashore,  was  being  very  slowly  fulfilled.  After  the  lapse 
of  many,  many  years  from  the  time  Abraham  was  first 
given  the  promise,  we  have  here  but  seventy  souls  de- 
scending into  Egypt — sixty-eight  or  seventy  males  in  aU, 
about  as  many  as  would  fill  a  good-sized  living  tent. 
Had  God  forgotten  His  promise  to  Abraham?  By  no 
means.  He  had  sent  Joseph  beforehand  to  provide  them 
room  enough  and  the  assurance  of  sufficient  safety  to 
grow  and  multiply  in  accordance  with  the  promise.  Of 
course,  we  should  remember  that,  while  there  were  prob- 
ably but  sixty-eight  males,  the  number  of  persons  de- 
scending into  Egypt  was  very  many  more,  probably  three 
or  more  times  that  number.     We  know  that  Abraham's 


136  The  Book  of  Exodus 

household  aloue  numbered  three  hundred  and  eighteen 
males  (Genesis  xiv.  14).  On  tlie  number  of  persons  go- 
ing down  into  Egypt,  compare  Genesis  xlvi.  26,  also  re- 
member that  Jacob,  and  Joseph  and  his  two  sons,  already 
in  Egypt,  must  be  reckoned.  Eemember  also  the  five 
descendants  of  Ephraim  (Numbers  xxvi.  36-37).  This 
would  make  about  seventy -five  persons  (cf.  Acts  vii. 
11-19). 

We  must  not  lose  sight  of  the  fact  that  the  increase  in 
the  number  of  the  Hebrew  people  was  supernatural  and 
the  result  of  divine  interposition.  This  seems  to  be  the 
distinct  teaching  of  Psalm  cv.  23,  24 — "  Israel  also  came 
into  Egypt ;  and  Jacob  sojourned  in  the  land  of  Ham, 
And  he  (God)  increased  his  people  greatly."  It  was 
also  the  fulfillment  of  the  divine  promise  made  to  Abra- 
ham (Genesis  xii.  2 ;  xvii.  4,  5  ;  xviii.  18). 

It  may  be  interesting  in  this  connection  to  draw  atten- 
tion to  a  note  made  by  a  Professor  Curtis  who  refers  to  a 
volume  of  family  memoirs  which  says  that  five  thousand 
five  hundred  and  sixty-four  persons  are  known  to  be  de- 
scended from  Lieutenant  John  Hollister  who  immigrated 
to  America  in  1642.  This  is  probably  equal  to  the  ratio 
of  the  increase  of  the  children  of  Israel  in  Egypt  (cf.  The 
JEJocpositoVy  November,  1887,  p.  329). 

The  Oppression  of  Israel.  This  section  narrates  in 
some  detail  the  oppression  of  the  children  of  Israel 
(i.  8-14)  and  shows  us  the  steps  that  led  to  their  increased 
suffering.  Joseph — the  link  that  bound  his  people  to 
the  past  dynasty — had  died.  All  Joseph's  brethren,  and 
indeed  his  generation,  had  passed  away  (i.  6).  A  new 
king  had  arisen  who  knew  not  Joseph's  intimate  relations 
with  the  past  (i.  8).  The  supernatural  increase  in  the 
number  of  Israelites  became  an  alarming  factor  to  the 
Egyptians  who  were  afraid,  if  war  broke  out,  that  this 
great  foreign  people   might   ally   themselves  with  the 


The  Historical  Section  of  the  Book        137 

enemy,  and  thus  fight  against  them.  Pharaoh  and  his 
people,  therefore,  determined  to  put  a  stop  to  the  rapid 
increase  of  the  Israelites.  Pharaoh,  with  this  end  in 
view,  gave  specific  charge  to  the  Hebrew  midwives.  Be- 
neath the  plot  of  Pharaoh  and  the  Egyptians  we  must 
look  for  the  ingenuity  of  Satan  seeking  to  blot  out  the 
promised  seed.  This,  we  shall  see,  he  tries  to  do  through- 
out all  the  history  of  the  children  of  Israel,  not  only  as 
narrated  in  inspired  history,  but  also  in  the  history  of 
the  Jews  among  the  nations  of  the  day.  God  has  a 
destiny  for  the  Jew.  Satan  would  seek  to  destroy  the 
Jew  and  thus  destroy  the  destiny.  How  many  attempts 
have  been  made  to  destroy  God's  chosen  people  in  Spain, 
Eussia,  Turkey,  indeed,  the  whole  world  I  Man  cannot 
blot  out  what  God  determines  shall  remain. 

God  Overrules.  The  midwives,  from  fear  of  God  if 
not  from  love  of  Him,  disobeyed  the  edict  of  Pharaoh. 
It  may  or  may  not  have  been  true  that,  as  they  claimed, 
the  Hebrew  wives  were  shrewd.  The  midwives  doubt- 
less saw  the  hand  of  God  in  the  supernatural  increase  of 
Jewish  births.  Furthermore,  it  may  be  that  they  were 
not  willing  to  be  parties  to  the  crime  of  infanticide 
which,  while  a  popular  custom  among  the  Egyptians, 
may  have  in  this  instance  caused  fear  in  the  hearts  of  the 
midwives  because  of  their  recognition  of  the  hand  of  God. 

It  is  said  that  '^God  dealt  well  with  the  midwives," 
not  for  their  lying  or  falsehood,  if  such  actually  took 
place,  but  for  their  obedience  to  Him.  There  is  no  ex- 
cuse for  lying  under  any  circumstances.  By  the  term 
^*  built  them  houses,"  we  are  to  understand  that  God 
made  them  heads  of  families  (cf.  2  Samuel  vii.  11,  27). 
Barrenness  among  women  in  that  day  was  a  curse.  To 
be  the  head  of  a  family  was  a  blessing.  One  wonders 
whether  the  fear  of  God  is  as  great  a  preventative  of  in- 
fanticide in  this  day  as  in  the  days  of  Pharaoh.     With 


138  The  Book  of  Exodus 

this  attempt  at  destruction  of  the  Hebrew  children  should 
be  compared  Herod's  destruction  of  the  first-born  in 
Matthew  ii. 

2.  The  Story  of  Moses — Birth  and  Early  Years 
(chaps,  ii.-iv.).  Here  begins  the  history  and  the  in- 
fluence of  one  man  on  a  nation  and,  indeed,  on  the  world 
(cf.  Hebrews  xi.  3).  God  turns  the  scale  of  events  by 
the  vast  weight  of  one  man.  The  history  of  all  great 
world  movements  has  been  the  history  of  one  individual. 
The  Exodus  was  Moses  ;  the  Eeformation  was  Luther  ; 
Methodism  was  John  Wesley  ;  Presbyterianism  was  John 
Calvin  ;  Eddyism  was  Mrs.  Eddy  ;  Mormonism  was  Brig- 
ham  Young  ;  and  so  it  has  ever  been.  It  still  remains  to 
be  seen  how  much  power  God  will  manifest  through  the 
life  of  any  single  individual  who  is  willing  to  thoroughly 
and  absolutely  dedicate  himself  to  the  service  of  God  and 
man. 

(a)  Hoses'  Birth  and  Early  Years  (chap.  ii.).  Moses 
was  the  child  of  Godly  parents  (Hebrews  xi.  23,  24). 
They  saw  and  believed  in  the  possibilities  of  their  child. 
Here  was  a  home  in  which  faith  reigned  supreme,  even 
in  idolatrous  Egypt.  The  faith  of  the  parents  was  found 
in  the  heart  of  the  child,  a  faith  which  even  the  training 
in  the  home  of  Pharaoh's  daughter  could  not  eradicate, 
for  when  the  moment  of  choice  came  between  the  faith  of 
his  mother  and  the  life  in  the  royal  palace,  Moses  chose 
the  former.  No  doubt  Moses  kept  in  touch  with  his 
home  during  all  the  years  in  which  he  resided  in  the 
palace.  He  got  his  faith  in  God  from  his  parents  just  as 
he  got  his  learning  in  the  palace  of  the  Pharaohs. 

Undoubtedly  God's  providence  was  manifested  in  the 
early  years  of  Moses.  It  certainly  was  in  his  deliverance 
in  connection  with  the  finding  of  Moses  in  the  ark  of  bul- 
rushes.    God  intervened  and  saved  Moses  out  of  the  jaws 


The  Historical  Section  of  the  Book        139 

of  death,  right  in  the  very  house  of  Pharaoh.  After  all, 
nothing  really  ^'happens."  There  is  no  such  thing  as 
chance.  Hebrews  xi.  23  says  it  was  a  triumph  of  faith  : 
'^  By  faith  Moses,  when  he  was  born,  was  hid  three 
months  of  his  parents,  because  they  saw  he  was  a  proper 
child  J  and  they  were  not  afraid  of  the  king's  command- 
ment. " 

Thus  was  Moses  trained  in  two  homes  for  God's  great 
work  of  the  redemption  of  His  people.  It  was  necessary 
for  the  leader  to  come  from  the  midst  of  a  system  from 
which  he  is  to  set  the  people  free  in  order  to  be  fully  ac- 
quainted with  it.  This  was  true  in  the  case  of  Saul  of 
Tarsus,  and  Luther  of  the  Eeformation — close  to  the 
throne  he  is  to  shake. 

God  is  the  principal  worker  in  this  bold  scheme  of 
redemption.  It  may  be  that  for  this  reason  the  names 
in  connection  with  the  preservation  of  Moses  are  not 
mentioned.  God  Himself  is  the  worker.  Compare 
Psalm  xviii.  16 — ^^He  drew  me  out  of  many  waters'' 
(literally,  He  "  moses  "  me  out  of  many  waters).  Com- 
pare also  2  Samuel  xxii,  1 — ^^The  Lord  had  delivered 
him  out  of  the  hand  of  all  his  enemies."  These  are  the 
only  two  other  places  in  which  this  form  of  the  word  is 
used,  and  they  signify  a  deliverance  by  God,  a  manifes- 
tation of  God's  hand. 

It  was  doubtless  this  divine  purpose  that  the  parents 
saw  by  faith  in  their  son.  It  may  be  that  they  knew  the 
promise  that  God  had  made  to  the  patriarchs  that  He 
would  visit  them  in  their  affliction  and  bondage.  ^'  And 
he  said  unto  Abram,  Know  of  a  surety  that  thy  seed  shall 
be  a  stranger  in  a  land  that  is  not  theirs,  and  shall  serve 
them ;  and  they  shall  afflict  them  four  hundred  years ; 
and  also  that  nation,  whom  they  shall  serve,  will  I  judge  j 
and  afterwards  shall  they  come  out  with  great  substance. 
And  thou  shalt  go  to  thy  fathers  in  peace ;  thou  shalt  be 


140  The  Book  of  Exodus 

buried  in  a  good  old  age.  Bat  in  the  fourth  generation 
they  shall  come  hither  again  :  for  the  iniquity  of  the 
Amorites  is  not  yet  full  '^  (Genesis  xv.  13-16  ;  of.  1.  24,  25). 
These  godly  parents  may  have  seen  in  their  child  the  one 
who,  under  God,  was  to  fulfill  this  prophecy. 

We  are  delighted  to  note  the  mother  instinct  in  the 
heart  of  the  heathen  daughter  of  Pharaoh.  Our  great 
cities  swarm  with  children  exposed  to  a  worse  fate  than 
that  baby  among  the  bulrushes.  Legislation  and  official 
charity  are  too  cold  to  reach  them.  They  need  the  bosom 
of  a  home.  These  children,  like  Moses,  "  with  no  lan- 
guage but  a  cry,''  are  still  in  our  midst.  What  are  we 
doing  for  them  f 

"  If  fate  hath  given  thee  no  child 

To  lean  upon  thine  arm, 
That  by  its  presence  undefiled 

Shouldst  save  thy  soul  from  harm  ; 
If  thou  wert  truly  mother  born, 

Thou  wouldst  have  played  the  part, 
And  found  some  little  one  forlorn 

To  fold  within  thine  heart." 

How  wonderfully  God  cared  for  the  child  that  those 
parents  committed  to  Him !  What  they  gave  to  God, 
that  God  returned  to  them  glorified.  God  will  do  the 
same  for  us  and  for  our  children  if  we  have  like  faith. 

The  slaying  of  the  Egyptian  by  Moses  (ii.  11-16)  is  an 
attempt  at  human  redemption,  to  accomplish  God's  work 
by  means  of  the  flesh  rather  than  by  God's  Spirit.  It  is 
a  repetition  of  the  mistake  which  Abraham  and  Sarah 
made  when  they  resorted  to  Hagar  to  help  fulfill  the 
promise  of  God. 

The  flight  of  Moses  (ii.  15-25)  was  also  in  the  provi- 
dence of  God.  It  was  the  divine  way  of  training  Moses 
to  be  a  leader.  It  was  through  this  wilderness,  in  which 
he  spent  forty  years,  that  he  should  lead  the  children  of 


The  Historical  Section  of  the  Book        141 

Israel  for  another  forty  years.  The  knowledge  of  the 
wilderness  which  Moses  must  have  gained  during  his 
years  of  pilgrimage  was  of  untold  benefit  to  him  in  his 
leadership  of  the  nation  later. 

(p)  Moses^  Call  and  Commission  (chaps,  iii.,  iv.).  The 
call  came  while  Moses  was  about  his  usual  daily  occupa- 
tion. So  it  came  to  David,  while  he  was  tending  his 
slieep  ;  to  Elisha  while  he  was  plowing  j  to  the  shepherds 
while  they  watched  their  flocks.  So  it  will  always  come. 
God  calls  us  from  work  to  work,  never  from  idleness. 
He  who  fills  well  his  present  position  is  in  line  of  promo- 
tion for  a  greater. 

God's  call  often  comes  while  in  solitude.  The  mother- 
country  of  the  strong  is  solitude.  What  a  change  this 
was — from  a  busy  palace  to  a  quiet  desert,  but  God  tests 
His  weapons  before  He  uses  them.  Solitude — that  is  the 
definition  of  genius. 

One  might  have  thought  that  Moses  had  flung  away 
bright  prospects  in  forsaking  Pharaoh  for  Jethro.  So  we 
sometimes  say  of  many  a  young  man  who  gives  up  a 
worldly  prospect  for  the  work  of  God.  It  was  a  delib- 
erate choice  on  the  part  of  Moses  :  *^  By  faith  Moses, 
when  he  was  come  to  years,  refused  to  be  called  the  son 
of  Pharaoh's  daughter  ;  choosing  rather  to  suffer  afflic- 
tion with  the  people  of  God  than  to  enjoy  the  pleasures 
of  sin  for  a  season :  esteeming  the  reproach  of  Christ 
greater  riches  than  the  treasures  in  Egypt :  for  he  had 
respect  unto  the  recompense  of  the  reward.  By  faith  he 
forsook  Egypt,  not  fearing  the  wrath  of  the  king  :  for 
he  endured,  as  seeing  him  who  is  invisible''  (Hebrews 
xi.  24-27).  A  wise  choice  it  was,  as  the  centuries  that 
have  passed  by  still  bear  witness. 

God  spoke  to  Moses  out  of  the  bush  that  burned  yet  did 
not  consume.  The  bush  was  doubtless  a  symbol  of  God's 
holiness,  the  divine  fire  consuming  sin  for  the  purpose  of 


142  The  Book  of  Exodus 

consecration.  Compare  Hebrews  xii.  29 — '^  For  our  God 
is  a  consuming  fire."  Jesus  drew  a  lesson  from  the  burn- 
ing bush  in  His  talk  with  the  Pharisees  (Mark  xii.  26). 
Just  as  the  bush  burned  but  did  not  consume  away,  so, 
once  born,  the  soul  dies  not ;  ^tis  an  eternal  thing.  Those 
whom  we  call  dead  are  alive.  The  soul  that  is  united  to 
God  by  faith  never  dies. 

The  title  ''Jehovah'^  lifts  God  up  above  men.  The 
title  "The  God  of  your  fathers"  brings  God  down  to 
men.     That  is  His  memorial  to  all  generations. 

The  program  of  Moses'  commission  (iii.  16-20). 
The  end  of  the  mission  is  known  from  the  beginning. 
Moses  need  have  no  fear  of  failure.  At  first  sight  it 
might  seem  as  though  from  this  very  fact  Moses  had  a 
greater  chance  than  we  have.  And  yet  the  fact  that  we 
do  not  always,  as  Moses  did,  know  the  end  from  the  be- 
ginning should  lead  us  to  cling  more  closely  to  God  for 
greater  grace,  and  stimulate  us  to  greater  effort. 

The  assurance  to  be  given  to  the  children  of  Israel 
was  that  they  were  to  be  delivered  by  God  Himself  and 
planted  again  in  their  own  land. 

The  three-day  test  (iii.  18)  was  a  picture  of  God  work- 
ing along  the  lines  of  least  resistance,  and  favoured 
Pharaoh.  It  was  no  deceit.  If  Pharaoh  would  not 
allow  three  days,  he  would  certainly  not  allow  them  to 
go  for  good.  Why  did  God  appeal  when  He  knew  that 
it  would  be  in  vain  I  That  is  answered  by  asking,  Why 
does  God  still  appeal  to  us  when  He  knows  ofttimes  the 
appeal  will  be  in  vain  ?  God  makes  the  least  possible 
request  and  with  the  greatest  courtesy.  That  is  why 
each  time  that  Moses  makes  a  demand  upon  Pharaoh 
the  terms  are  more  severe.  Not  even  so  little  as  God 
asked  would  be  granted. 

The  conflict  was  to  be  a  religious  one.  It  was  a  battle 
between  the  gods  of  Egypt  and  the  God  of  Israel.     This 


The  Historical  Section  of  the  Book         143 

is  the  lesson  that  both  Pharaoh  and  Moses  should  learn. 
Pharaoh  especially  would  learn  who  Jehovah  was  when 
the  plagues  came  upon  him. 

The  reference  to  ''borrowing  jewelry"  in  verses  21 
and  22  is  understood  when  we  substitute  the  word 
*' ask"  instead  of  ^'borrow. '^  Probably  the  word  "de- 
mand" would  be  better.  These  people  had  slaved  so 
long  for  nothing  that  they  were  entitled  to  something, 
and  we  see  later  (Exodus  xii.  36,  36)  that  the  Egyptians 
forced  their  jewelry  upon  the  Israelites,  so  glad  were  they 
to  get  rid  of  them. 

(c)  The  Signs  Given  to  Moses  (iv.  1-17).  The  hesita- 
tion of  Moses  to  assume  the  of&ce  of  deliverer  is  quite  a 
contrast  to  his  rashness  which  resulted  in  the  slaying  of 
the  Egyptian  in  chapter  ii.  These  years  of  solitude  in 
the  wilderness  had  worked  wonders  in  Moses'  character. 

Moses  was  not  cowardly  but  timid.  This  will  be  seen 
by  a  careful  consideration  of  the  five  excuses  offered 
(cf.  iii.  11,  13  ;  iv.  1,  10,  13).  He  knew  the  temptations 
of  Egypt  and  the  temper  of  the  Egyptians.  He  was  well 
acquainted  with  the  nature  of  the  Israelites.  He  had 
come  into  personal  contact  with  the  power  of  the  throne 
of  the  Pharaohs.  He  knew  he  could  not  face  all  this 
alone,  hence  his  plea  for  help  outside  of  himself.  This 
is  really  a  glorious  phase  of  Moses'  character.  What  a 
transformation  the  years  of  solitude  have  wrought  in 
him  !  Now  God  can  use  him,  for  the  divine  strength  is 
made  perfect  in  human  weakness  (cf.  2  Corinthians 
xii.  10).  God  assures  Moses  that  He  will  be  with  him  ; 
that  it  is  God's  work  He  is  going  to  accomplish  (cf.  the 
expressions  ''my  people,"  iii.  10 ;  "  God  of  the  Hebrews," 
iii.  18  ;  *'  my  son"  iv.  22— thus  does  God  identify  Him- 
self with  the  nation,  cf.  also  vi.  7). 

The  three  signs  given  to  Moses  in  this  chapter  are 
exceedingly  significant.     The  rod  that    turned    into  a 


144  '^^^  Book  of  Exodus 

serpent  (iv.  2-5)  was  intended  to  convince  Pharaoh  of 
the  fact  that  Moses'  commission  was  from  God.  The 
Egyptians  worshipped  the  serpent.  Indeed,  a  serpent 
was  a  part  of  the  crown  of  the  Pharaohs.  This  showed 
that  the  God  of  Moses  was  superior  to  the  gods  of  the 
Egyptians,  for  He  could  raise  up  enemies,  troubles,  and 
avenging  forces;  they  were  subject  to  Him,  and  He 
could  suppress  them.  The  rod  of  Moses  plays  an  im- 
portant part  in  history.  Tradition  regards  it  as  the  tree 
of  life.  Whether  this  be  true  or  not,  it  does  show  how 
God  uses  the  weak  things  of  the  world  to  confound  the 
mighty.  In  chapter  ii.,  the  cry  of  a  baby ;  in  chapter 
iv.,  the  rod  of  a  shepherd  saves  the  nation  (cf.  1  Cor- 
inthians i.  26). 

The  leprous  hand  (iv.  6-8)  was  a  sign  intended  for  the 
people  of  Israel.  Leprosy  was  to  them  a  sign  of  the 
power  of  death  in  its  most  awful  form.  This  would  con- 
vince them  that  Moses  came  to  them  with  divine  creden- 
tials and  as  the  messenger  of  the  God  of  Israel. 

The  turning  of  the  Nile  water  into  blood  (iv.  9)  was 
doubtless  intended  to  convince  the  Egyptians.  The  Nile 
was  the  great  god  of  Egypt.  It  was  the  pride  and  glory 
of  the  land.  The  Nile  was  the  object  of  greatest  worship. 
To  be  able,  then,  to  turn  this,  their  favourite  river,  into 
blood,  showed  the  power  of  Moses'  God  over  the  god  of 
the  Egyptians.  It  was  perfectly  natural  that  Pharaoh, 
the  Egyptians,  and  the  children  of  Israel  should  ask 
Moses  for  credentials,  especially  so  when  we  consider  the 
importance  of  Moses'  errand,  and  the  obstacles  to  be 
overcome.  Three  miracles  are  given,  thus  laying  em- 
phasis upon  the  cumulative  value  of  evidence.  While 
absolute  proof  may  not  lie  in  any  one  of  these,  it  does  lie 
in  the  three  combined.  We  must  not  despise  the  "  evi- 
dence to  character. "  We  have  the  right  of  challenge. 
We  are  told  to  test  the  spirits  whether  they  be  of  God  or 


The  Historical  Section  of  the  Book        145 

not  (1  John  iv.  1-4).  When  we  consider  the  importance 
of  the  errand,  the  message,  and  the  issues  at  stake,  we 
have  a  right  to  ask  for  the  proper  credentials. 

Thus  Moses  is  endowed  with  sufficient  credentials  to 
convince  Pharaoh,  the  Egyptians,  and  the  children  of 
Israel. 

Moses'  excuse  of  timidity  and  lack  of  speech  was 
wrong.  There  is  a  time  when  timidity  is  sinful.  No 
man  ought  to  think  of  himself  above  what  he  ought  to 
think,  but  there  are  times  when  we  ought  to  think 
soberly  (Eomans  xii.  3).  Israel  is  not  to  be  delivered 
by  eloquence,  but  by  power.  We  must  not  wait  until  we 
are  wise  or  fluent,  but  until  we  are  assured  of  the  divine 
presence.  God  could  have  given  Moses  the  gift  of  elo- 
quence if  that  were  necessary,  as  verse  12  clearly  shows. 
Indeed,  God  might  have  given  it  to  him  instead  of  to 
Aaron,  had  Moses  been  believing. 

It  was  sad  for  Moses  when  God  granted  his  request 
(iv.  13),  for,  as  we  shall  see  later,  it  was  the  eloquence 
of  Aaron  that  led  the  people  to  worship  the  golden  calf. 
Moses  was  wrong  in  allowing  responsibility  to  fall  into 
weaker  hands  that  day  and  finally,  for  those  weaker 
hands  led  a  nation  to  sin. 

Moses'  return  to  Jethro  (iv.  18-23)  is  interesting  be- 
cause it  shows  us  how  careful  Moses  was  in  giving  up 
his  position.  There  is  a  right  and  wrong  way  for  a 
Christian  to  surrender  his  position,  even  though  he  has 
been  called  of  God  to  another.  What  a  contrast  be- 
tween Jacob  stealing  off  unknown  to  Laban,  and  the 
plain,  straightforward  way  in  which  Moses  dealt  with 
Jethro  ! 

God  does  not  expect  us,  even  in  the  performance  of 
duty,  to  rush  heedlessly  into  peril.  Note  the  divine 
statement  "For  all  the  men  are  dead  which  sought 
thy  life." 


146  The  Book  of  Exodus 


Tlie  incident  of  Zipporah  (iv.  24-26)  seems  to  intimate 
that  Moses,  the  great  leader  of  a  race,  had  been  remiss  in 
the  performance  of  a  religious  rite  in  his  domestic  life. 
He  had  neglected  his  full  duty  to  his  child.  He  had 
failed  to  recognize  it  as  a  child  of  the  covenant  and  to 
claim  for  it  its  rightful  share.  He  probably  knew  what 
he  ought  to  do  but  had  left  it  for  a  more  convenient 
season.  It  was  a  little  thing  in  the  midst  of  vast  na- 
tional issues,  but  is  any  act  of  disobedience  little?  It 
is  another  illustration  of  how  great  men  may  fail  in 
little  things. 

3.  Moses  and  Pharaoh  (chaps,  v.,  vi.).  We  should 
try  to  form  a  picture  of  the  return  of  Moses  to  Egypt, 
to  the  same  royal  palace  where  he  had  spent  his  child- 
hood, and  meeting  again  the  friends  and  acquaintances 
of  former  years.  His  rugged  appearance  would  doubt- 
less cause  comment  if  not  a  taunt  from  his  companions, 
but  some  men,  like  Christ  before  Herod,  even  though 
they  be  clothed  in  homespun,  by  their  very  attitude 
proclaim  that  they  are  royal.     Thus  it  was  witli  Moses. 

We  have  here  a  wonderful  illustration  of  God's  deal- 
ings with  two  different  men  whom  we  may  consider  as 
typical.  The  susceptibility  of  Moses  to  the  will  of  God, 
and  the  hardness  of  Pharaoh  towards  that  same  will,  are 
instructive  to  us.  The  Apostle  Paul  makes  much  of  this 
incident  in  his  epistle  to  the  Eomans  (chap,  ix.),  and 
shows  that  the  case  of  Pharaoh  is  illustrative  of  God's 
dealings  with  men  who  persistently  harden  their  hearts 
against  Him. 

The  question  may  be  asked.  Who  hardened  Pharaoh's 
heart?  A  careful  consideration  in  the  Eevised  Version, 
and  especially  in  the  Hebrew  text,  of  the  following  verses 
will  show  that  Pharaoh  hardened  his  own  heart  before 
God  hardened  it  (cf.  vii.  14 ;  viii.  15,  32 ;  ix.   7,  35). 


The  Historical  Section  of  the  Book        147 

These  verses,  when  read  as  indicated  and  compared  with 
X.  1,  will  show  that  not  until  Pharaoh  had  hardened  his 
heart  many  times  did  God  harden  it.  Indeed,  God  did 
not  harden  Pharaoh's  heart  at  all,  except  judicially. 
The  susceptibility  of  any  human  heart  to  the  voice  of 
God  is  due  to  the  presence  in  that  heart  of  God's  Spirit, 
which  presence,  in  a  sense,  God  has  granted  to  every 
man.  The  withdrawal  of  that  Spirit  would,  of  course, 
ensue  in  the  hardening  of  that  heart  and  life,  but  the 
Holy  Spirit  does  not  withdraw  until  He  is  forced  to  do 
so  by  the  stubborn  willfulness  of  the  individual  from 
whose  heart  He  has  been  driven.  Thus  hardening  of  the 
heart  is  judicial.  In  Eomans  i.  24,  26,  28,  referring  to 
the  wicked  Gentiles,  we  are  told  that  ^^God  gave  them 
up."  It  is  the  deceitfulness  of  sin  that  hardens  (He- 
brews iii.  13 ;  cf.  Jeremiah  vii.  20  j  Eomans  xi.  7,  25  j 
Ephesians  iv.  8,  18).  The  secret  of  Pharaoh's  hardness 
lay,  not  in  his  ignorance,  but  in  his  unwillingness  even 
to  inquire  concerning  God  and  His  will  (Exodus  v.  2 ; 
cf.  John  vii.  17). 

God's  Demands  and  Pharaoh's  Replies.  A  care- 
ful study  of  God's  demands  and  Pharaoh's  replies  will 
throw  much  light  on  the  problem  of  God's  dealings  with 
Pharaoh. 

(1)  V,  1— ^  ^  Thus  saith  the  Lord. ' ' 

V.  2—^^  Who  is  the  Lord!" 

(2)  V.  1 — **  Let  my  people  go    .    .    .    wilderness." 

viii.  25 — **Go,  sacrifice  in  the  land." 

(3)  viii.  27 — ''Three  days' journey  into  the  desert." 

viii.  28 — ''  Go,  only  not  far  away." 

(4)  X.  3 — "  Let  my  people  go." 

X.  8—''  Who  are  they  that  shall  go  ?  " 

(5)  X.  9 — All  must  go. 

X.  11 — Let  men  go,  but  not  children  or 
flocks. 


148  The  Book  of  Exodus 

Verse  24 — "  Go,  men  and  children,  but 
not  flocks." 

(6)      X.  25,  26— "Flocks  too  must  go." 

xii.  31-33 — "  Go,  as  ye  have  said." 

The  Real  Scene  Begins.  In  chapter  vi.  we  have  the 
first  real  act  in  the  drama  of  the  redemption  of  the  chosen 
people  from  Egyptian  bondage.  God  deals  first  with  His 
own  people,  even  before  dealing  with  Pharaoh  or  the 
Egyptians.  Moses  had  said:  "Behold,  the  children  of 
Israel  have  not  hearkened  unto  me ;  how  then  shall 
Pharaoh  hear  me,  who  am  of  uncircumcised  lips?'' 
(vi.  12).  The  entire  sixth  chapter  is  practically  taken 
up  with  Moses  and  Aaron  dealing  with  the  chosen  people. 

II.  The  Ten  Plagues  (chaps,  vii.-xii.).  The  first 
nine  plagues  may  be  divided  into  three  groups.  It  should 
be  noted  that  warnings  are  given  of  the  first  two  plagues 
of  each  group,  the  third  plague  in  each  group  being  in- 
flicted without  any  warning.  We  naturally  ask  why? 
The  plagues  that  the  Egyptian  magicians  were  able  to 
duplicate  were  those  that  had  been  already  fore-an- 
nounced. Those  plagues  that  were  sprung  suddenly  and 
unannounced  upon  the  people  were  not  duplicated  by 
the  magicians,  for  they  doubtless  did  not  have  time  to 
make  up  the  deception  which  they  had  previously 
palmed  off  on  Pharaoh  and  the  people.  These  plagues 
were  wrought  upon  a  natural  basis ;  they  were  the 
credentials  of  Jehovah's  messengers,  and  were  for  the 
punishment  of  Jehovah's  enemies  and  the  overthrow  of 
Jehovah's  rivals. 

I.     The  Purpose  of  the  Plagues  : 

(1)  That  the  Egyptians  might  know  Jehovah  (vii.  5). 

(2)  Judgment  upon  the  gods  of  Egypt  (xii.  12). 

(3)  To  honour  Israel  (viii.  22,  23). 


The  Historical  Section  of  the  Book        149 

(4)  To  reveal  the  holiness,  justice,  and  power  of  God 

(vii.  3,  5  ;  ix.  15,  16,  27). 

(5)  A  testimony  to  future  generations  (x.  1,  2). 

It  should  not  be  lost  sight  of  in  the  study  of  the  plagues 
that  they  were  the  manifestation  of  a  conflict  between  the 
gods  of  Egypt  and  Jehovah,  the  God  of  Israel.  Each 
plague  was  a  direct  attack  upon  some  Egyptian  god. 

An  Arrangement  of  the  Plagues.  The  plagues  may 
be  arranged  as  follows,  giving  their  location,  the  god 
against  whom  they  were  hurled,  the  time  of  the  year 
when  they  were  inflicted,  and  whether  announced  or  un- 
announced : 

1.  Blood,  vii.  14-25— Against  the  Nile  god,  Osiris. 

Announced  (June). 

2.  Frogs,  viii.  1-11 — Against  the  frog  goddess,  Heka. 

Announced  (September). 

3.  Flies,  viii.  16-19 — Against  the  earth  god,  Leb. 

Unannounced  (October). 

4.  Beetles,    viii.    20-32 — Against   the    beetle    god, 

Khepara.     Announced  (November). 

5.  Murrain,  ix.  1-7 — Against  the  cattle  gods,  Apis, 

etc.     Announced  (December). 

6.  Boils,  ix.  8-12 — Against  the  goddess  Neit.     Un- 

announced (January). 

7.  Hail,  ix.  13-35 — Against  the  air  gods,  Isis,  etc. 

Announced  (February). 

8.  Locust,  X.  1-20 — Against  the  insect  gods.     An- 

nounced (March). 

9.  Darkness,   x.  21-29 — Against  the  sun  god,  Ea. 

Unannounced  (April). 

10.  First-born  slain,  the  finishing  blow  to  the  whole 
pantheon  of  helpless  gods,  xi.  and  xii.  Com- 
pare Pharaoh's  destruction  of  infants  (chaps, 
i.,  ii.),  and  that  of  Herod  (Matthew  ii.). 

Do  we  ask,  How  could  the  magicians  duplicate  partially 


150  The  Book  of  Exodus 

some  of  these  plagues  ?  We  say  partially,  for  they  could 
not  remove  them.     Two  reasons  are  suggested  : 

First.  That  they  were  enabled  to  do  so  by  the  agency 
of  Satan  (cf.  2  Timothy  iii.  8  ;  2  Thessalonians  ii.  9-12  ; 
1  Samuel  xxvi.  8-20). 

Secondly.  By  conjuring — for  the  plagues  which  they 
duplicated  were  fore-announced,  so  that  the  magicians 
had  time  to  prepare  and  practice  their  deception. 

2.  The  Passover  (chaps,  xi.,  xii.).  Our  attention 
should  be  drawn  to  the  explicit  details  given  with  regard 
to  the  death  of  the  first-born  as  to  time  (xi.  4),  extent 
(xi.  5),  the  terrible  cry  that  would  follow  (xi.  6),  the  ex- 
emption of  Israel  from  the  death  of  the  first-born  (xi.  7), 
and  the  action  of  Pharaoh  and  his  servants  (xi.  8-10). 

Chapter  xii.,  the  Passover  especially,  is  one  of  the 
most  important  in  the  entire  Old  Testament.  Again,  our 
attention  should  be  drawn  to  the  explicit  details  with 
regard  to  the  preparation  for  and  the  commemoration  of 
the  Passover  supper.     We  should  note : 

First.  That  as  an  institution  the  Passover  originated 
with  God. 

Second.  Its  nature.  It  was  an  expiation^  that  is  to 
say,  it  was  the  acceptance  of  an  innocent  victim  for  a 
guilty  soul.  It  was  a  feast,  for  the  soul  of  the  faithful 
Israelite  was  made  glad  as  he  looked  upon  God's  pro- 
vision for  redemption.  It  was  a  memorialy  for  it  was  to 
be  kept  throughout  all  the  generations  to  come,  an  inci- 
dent to  be  told  and  retold  by  parent  and  child.  It  was  a 
prophecy y  for  it  looked  forward  to  a  greater  Passover. 

Third.  Its  typical  teaching.  It  represented  Christ, 
our  Passover,  who  has  been  sacrificed  for  us  (1  Cor- 
inthians V.  7).  Is  it  too  much  to  say  that  its  chief  lesson 
lay  in  the  fact  that  it  looked  forward  to  Christ's  sacrifice? 
We  remember  the  words  of  Jesus  when  speaking  of  His 


The  Historical  Section  of  the  Book        151 

own  death,  He  said,  ''Do  this  in  remembrance  of  me. " 
Did  He  mean,  in  other  words,  Forget  the  Passover  and 
remember  me,  for  the  Passover  has  received  its  fulfill- 
ment in  me  ? 

III.  The  Exodus  Proper  (chaps,  xiii.-xviii.).  Chap- 
ter xiii.  recounts  the  sanctification  of  the  first-born, 
whether  of  man  or  beast.  From  the  night  of  the  Pass- 
over the  first-born  belonged  to  God.  What  is  redeemed 
belongs  to  God. 

Here  we  have  God's  claim  (xiii.  1,  2)  ;  the  cleansing 
of  heart  as  well  as  life  signified  by  the  unleavened  bread 
(xiii.  3-10)  ;  God's  claim  to  the  first-born  repeated  and 
again  based  on  redemption  (xiii.  11-16)  ;  and,  finally, 
redemption,  leading  to  a  walk  with  God  (xiii.  17-20), 
which  is  shown  by  a  recognition  of  our  own  weakness 
(xiii.  17-18),  by  a  daily  dying  to  sin  (xiii.  19,  20),  and 
by  willingness  to  be  guided  in  the  divine  way  (xiii. 
21,  22). 

Chapter  xiv.  shows  God's  wonderful  intervention  in 
the  behalf  of  His  chosen  people.  The  weakness  of  Israel 
and  the  strength  of  God  are  beautifully  set  forth  (xiv. 
1-14). 

The  miraculous  passage  of  the  children  of  Israel  over 
the  Eed  Sea  is  what  may  be  called  a  natural  miracle.  If 
God  did  not  supersede  the  forces  of  nature  in  this  in- 
stance. He  certainly  manipulated  them  in  a  way  un- 
known to  man.  The  waters  were  a  wall  on  either  side 
of  Israel  and  between  Israel  and  the  Egyptians.  The 
Egyptians  themselves  (xiv.  25),  even  as  Pharaoh  (ix.  27), 
recognized  that  this  was  a  supernatural  manifestation. 
This  is  evident  too  from  the  fact  that  man  has  no  part  in 
the  song  commemorating  the  crossing  of  the  Eed  Sea. 
This  last  thought  is  especially  emphatic  when  we  remem- 
ber that  in  the  victory  of  Jael,  Jael  receives  praise ;  in 


1^2  The  Book  of  Exodus 

the  victory  over  Goliath,  David  receives  praise ;  in  the 
victory  over  the  Philistines,  Saul  receives  praise  ;  iu  the 
victory  over  the  Midianites,  Jonathan  receives  praise ; 
for  in  each  one  of  these  instances  man  had  played  some 
part.  God  alone  operated,  however,  in  the  dividing  of 
the  waters  of  the  Eed  Sea.  So  we  are  told  the  people 
*'  believed  in  Jehovah,"  which  is  a  remarkable  statement 
because  they  had  believed  in  Him  already.  It  was  by 
faith  they  forsook  Egypt ;  it  was  by  faith  they  kept  the 
Passover ;  it  is  now  by  faith  in  this  new  manifestation 
of  God  that  they  cross  the  Eed  Sea  (xiv.  30,  31 ;  cf.  He- 
brews xi.  27-29). 

To  Pharaoh,  as  well  as  to  the  Israelites,  it  seemed  as 
though  God  had  blundered  in  leading  His  people  into 
such  a  perilous  position.  They  apparently  were  en- 
trapped in  the  wilderness  between  the  sea  and  the  moun- 
tains. It  was  doubtless  this  thought  that  led  Pharaoh  to 
pursue  Israel.  He  may  have  imagined  that  God  was  not 
a  God  of  war,  just  as  later  the  enemies  of  Israel  thought 
that  Jehovah  was  a  God  of  the  hills  but  not  of  the  val- 
leys (1  Kings  XX.  23,  28).  Pharaoh  learned,  as  Miriam's 
song  later  declared,  that  Jehovah  is  a  Man  of  war  (xv.  3). 

Verses  15-31  show  that  it  is  no  longer  Pharaoh  and 
Israel,  but  Pharaoh  and  Jehovah  who  are  the  principal 
actors  in  the  scene.  We  do  not  have  to  fight  our  own 
battles.  God  is  responsible  for  our  whole  salvation.  It 
is  for  His  own  name's  sake  that  we  are  delivered. 

The  Lord's  reply  to  Moses,  ^^  Wherefore  criest  thou 
unto  me  1 "  leads  to  the  question.  Is  there  a  time  when 
prayer  is  out  of  place  ?  The  answer  would  seem  to  be, 
Yes,  when  God's  will  is  revealed  as  to  what  we  should 
do  ;  Yes,  when  some  duty  is  left  undone  (cf.  Matthew 
V.  22,  23). 

The  Song  of  Moses  (chap.  xv.).  The  song  of  Moses 
(xv.  1-20)  is  retrospective,  dealing  with  the  recent  deliv- 


The  Historical  Section  of  the  Book        153 

erauce  (xv.  1-12)  ;  prospective,  looking  forward  to  future 
deliverance  by  God  (xv.  13-18)  j  and  its  sequel  is  found 
in  verses  19-21. 

This  song  is  occupied  with  God  and  not  with  man.  It 
is  a  song  in  which  man  has  no  part,  for  all  he  had  to  do 
was  to  stand  still  and  see  God  work  in  his  behalf.  It 
was  God  who  brought  about  the  deliverance.  The  people 
simply  looked  on  and  saw  it  done. 

Nor  can  we  overlook  the  fact  that  in  connection  with 
the  note  of  past  victory  there  is  the  assurance  of  future 
victory  too.  Nothing  now  seems  impossible.  The  great- 
est tribe  of  Philistia  (xv.  13)  is  as  nothing  to  them.  The 
holiness  of  God  is  exalted  in  this  song.  It  is  a  song  in 
which  woman  has  a  part. 

Verses  22-27  of  this  chapter  show  us  how  God  entered 
into  a  covenant  relationship  with  His  people  (xv.  26) 
and  give  us  the  experiences  of  the  children  of  Israel  in 
the  wilderness  of  Shur.  God's  people  are  again  entangled 
in  difficulties,  but  of  a  different  nature.  We  are  not  al- 
ways led  in  green  pastures  or  by  still  waters.  After  three 
days'  travel  over  dreary  wastes  their  hopes  and  dreams 
of  ease  and  plenty  were  disappointed  and  they  found 
themselves  in  want  of  water.  They  complained,  not 
necessarily  openly,  for  the  recent  deliverance  was  too 
fresh  in  their  minds.  They  had  just  sung  His  praises ; 
now  they  forget  His  works.  God,  however,  heals  the 
waters  and  brings  blessing  out  of  disappointment. 

In  chapter  xvi.  the  children  of  Israel  are  taught  the 
important  lesson  of  daily  dependence  upon  God.  They 
were  not  allowed  to  gather  more  than  one  day's  supply 
of  manna. 

Here  is  murmuring  after  singing.  How  strange ! 
These  people  would  sooner  die  amid  the  gluttony  of 
Egypt  than  die  noble  in  the  wilderness  ;  they  would 
sooner  die  enslaved  than  die  free  men  ;  they  would  sooner 


154  The  Book  of  Exodus 

have  ouioDS  and  garlic  than  angel's  food  ;  they  would 
sooner  have  food  for  the  body  even  though  it  bring  lean- 
ness of  soul ;  they  would  sooner  die  comfortable  because 
they  were  unfit  to  be  heroic.  Thus  fullness  of  temporal 
prosperity  may  be  the  sign  of  spiritual  poverty  and 
failure. 

Supply  of  Manna  Miraculous  (Deuteronomy  viii.  3). 
It  is  true  that  the  manna  was  something  like  the  exuda- 
tion of  a  certain  plant  found  in  the  desert.  That  it  was 
not  this  plant,  however,  but  differed  very  greatly  from 
it  is  evident  from  the  following  facts ;  the  natural  product 
of  this  plant  is  a  drug  and  not  a  food  ;  it  can  be  gathered 
only  during  some  weeks  in  summer,  whereas  the  manna 
stayed  with  Israel  all  through  their  journey  •,  it  is  not 
liable  to  quick  corruption  as  was  the  manna  if  kept  over 
one  day ;  there  would  have  been  no  reason  for  preserv- 
ing it  in  the  ark  if  it  could  constantly  be  found  in  cer- 
tain plants  ;  it  could  not  have  been  sufficient  to  feed  one 
in  a  hundred  of  the  Hebrew  multitudes,  let  alone  the 
million  or  more  who  were  fed  daily  ;  nor  could  it  have 
ceased  on  the  same  day  when  they  ate  the  first  ripe  corn 
of  Canaan. 

Yet  the  manna  was  not  given  without  labour.  It  was 
to  be  gathered  early  in  the  morning.  No  provision  was 
to  be  made  for  the  morrow  except  in  the  case  of  the 
Sabbath.  There  was  to  be  enough  for  each  man,  no 
more,  no  less.  Just  as  water  takes  the  shape  of  the 
vessel  into  which  it  is  poured,  so  Christ  is  the  bread 
of  life  for  the  satisfaction  of  the  soul  of  each  individual. 
The  constant  daily  supply  necessitated  a  constant  daily 
dependence  upon  God.  A  pot  of  manna  was  kept  as  a 
memorial  and  as  a  type  of  that  hidden  manna  of  eternal 
life  which  Christ  gives  to  those  who  believe  in  Him. 
John  vi.  should  be  studied  in  this  connection. 

The  Stricken  Bock  (chap.  xvii.).     Here  we  have  the 


The  Historical  Section  of  the  Book        155 

third  murmuring  since  the  people  left  Egypt.  Although 
they  had  just  witnessed  the  almighty  power  of  God  in 
supplying  them  with  bread,  yet  they  grumbled  because 
they  had  no  water,  grumbled  really  because  they  had 
lost  their  faith  in  God. 

The  smitten  rock  is  a  type  of  Christ  (1  Corinthians 
X.  4)  ;  the  water,  a  type  of  the  Spirit  (cf.  John  vii. 
37-39)  ;  Amalek  (xvii.  8)  is  a  type  of  the  flesh  (cf.  Gala- 
tians  V.  17)  ;  Joshua  (xvii.  10-14)  is  a  type  of  Christ 
who  gives  us  victory  over  the  flesh  (cf.  Hebrews 
iv.  8,  E.  v.). 

Chapter  xviii.  sets  before  us  the  effect  of  the  news  of 
God's  dealings  with  His  people  Israel  upon  the  nations 
around  about  (xviii.  10-12).  The  distribution  of  labour 
among  the  elders  of  Israel  is  instructive  in  its  relation  to 
the  distribution  of  the  gifts  of  the  Spirit  as  set  forth  in 
Ephesians  iv. 


II 

The  Legislative  Section  of  the  Book — 

At  Sinai 
{Chapters  xix.-xxiv.) 

THIS  section  deals  with  two  great  facts :  The  giv- 
ing of  the  Law,  sometimes  called  The  Greater 
Law,  that  is  the  Ten  Commandments  ;  and  the 
giving  of  the  Lesser  Laws.  It  is  difficult  to  overestimate 
the  great  importance  of  this  event  in  the  history  of  the 
children  of  Israel,  the  Exodus  being  the  first.  The 
unique  relationship  of  Israel  to  God  practically  began 
at  Sinai.  It  was  here  that  God  said:  '* Now  therefore, 
if  ye  will  obey  my  voice  indeed,  and  keep  my  covenant, 
then  ye  shall  be  a  peculiar  treasure  unto  me  above  all 
people  :  for  all  the  earth  is  mine :  And  ye  shall  be  unto 
me  a  kingdom  of  priests,  and  an  holy  nation.  These  are 
the  words  which  thou  shalt  speak  unto  the  children  of 
Israel'^  (Exodus  xix.  5,  6). 

To  all  mankind  this  section  has  its  exceedingly  im- 
portant lessons.  The  moral  code  given  at  Sinai  still 
remains  the  expression  of  the  moral  character  of  God. 
Millions  of  human  lives  still  look  to  it  for  wisdom  and 
guidance.  Legislation  and  jurisprudence  from  Sinai 
until  now  have  been  based  upon  this  revelation  of  the 
mind  and  will  of  God. 

The  Revelation  at  Sinai.  After  three  months  of 
travel,  the  children  of  Israel  have  now  reached  Horeb, 
the  goal  of  their  deliverance  (Exodus  iii.  1).  During 
Israel's  stay  here  the  Law  is  given  (chaps.  xix.-xxiv.) 

156 


The  Legislative  Section  of  the  Book       157 

and    the    Tabernacle  erected  according  to  instructions 
given  to  Moses  by  God  (chaps,  xxv.-xl.). 

The  outline  of  this  section  is  as  follows  :  The  prepara- 
tion for  the  giving  of  the  Law  (chap,  xix.)  ;  the  moral 
Law,  called  also  the  Greater  Law,  or  the  Ten  Command- 
ments (chap.  XX.)  J  the  Lesser  Law  (chaps,  xxi.-xxiv.). 

I.    The  Giving  of  the  Greater  Law  (chaps,  xix.,  xx.). 

I.  The  Preparation  for  the  Giving  of  the  Law 
(chap.  xix.).  In  this  chapter  certain  events  preliminary 
to  the  giving  of  the  Law  are  recorded.  Past  blessings 
are  recalled  as  forming  a  legitimate  basis  for  future 
obedience.  Indeed,  the  obedience  which  God  requires 
of  His  people  is  based  on  His  redemption  of  and  guid- 
ance granted  to  His  people. 

What  a  contrast  we  have  between  Mount  Sinai,  repre- 
senting the  old,  and  Mount  Zion  the  new  dispensation 
(cf.  Hebrews  xii.  18-24).  Here  we  have  the  beginning 
of  a  new  dispensation — that  of  Law.  So  far  we  have 
had  the  Edenic  Dispensation  (Genesis  i.-v.);  the  Pa- 
triarchal Dispensation  (Genesis  iii.  to  Exodus  xix. )  which 
included,  probably,  the  Age  of  Conscience  (Genesis  iv. 
1-viii.  14),  of  Human  Government  (Genesis  viii.  15- 
xi.  9),  of  Promise  (Genesis  xii.  to  Exodus  xix.).  Now 
begins  the  third  great  dispensation — that  of  Law,  which 
extends  from  this  point  to,  probably,  the  book  of  Acts. 

(a)  The  Ascent  of  Moses  up  Mount  Sinai  to  Receive  the 
Divine  Revelation  (xix.  1-9).  Here  God  enters  into  cove- 
nant relations  with  His  people.  These  relations  are  in 
a  sense  legal,  and  yet  they  are  of  grace,  for,  as  we  have 
seen,  they  are  based  on  redemption  and  the  goodness 
of  God.  Some  differences  have  been  made  between  this 
covenant  and  that  made  to  Abraham.  In  the  Abra- 
hamic  covenant  God  bound  Himself  as  an  aid  to  Abra- 
ham's faith.     In  the  covenant  of  Israel  God  seems  to 


158  The  Book  of  Exodus 

require  of  the  people  that  they  bind  themselves  to 
obedience,  so  that  in  the  one  case  we  have  an  oath  of 
allegiance,  and  in  the  other  one  of  assurance.  God 
would  know  whether  these  people  were  willing  to  as- 
sume the  responsibility  involved  in  this  covenant  of 
obedience,  and  it  is  probably  for  this  reason  that  the 
obedience  of  the  people  is  challenged  ere  the  nature  of 
the  covenant  is  made  known.  The  people  readily  assent 
to  the  requirements  of  God.  How  little  they  knew  of 
their  own  hearts ! 

(&)  The  Freparation  of  the  People  for  the  Becej^tion  of 
the  Covenant  (xix.  10-14).  Moses  is  commanded  to  pre- 
pare the  people  for  the  receiving  of  the  covenant  and 
the  manifestation  of  the  divine  presence.  This  is  to  be 
accomplished  by  an  outward  cleansing  of  the  camp, 
which,  of  course,  is  symbolic  of  inward  cleansing  of  heart 
(cf.  Amos  iv.  12)  ;  then  the  setting  of  bounds  about 
Mount  Sinai.  All  these  preparatory  arrangements  were 
for  the  purpose  of  teaching  Israel  the  lesson  of  reverence 
and  awe  for  the  divine  and  for  God.  This  was  the  lesson 
taught  Moses  at  the  bush.  It  is  the  lesson  Israel  would 
learn  when  observing  the  distance  between  the  ark  and 
the  marching  column  that  followed  it.  It  is  the  lesson  so 
seriously  taught  Israel  in  connection  with  the  slaying  of 
Uzzah  who  put  out  his  hand  to  stay  the  ark  (2  Samuel 
vi.  2-7).  The  priests  are  especially  warned  to  be  careful 
and  reverent,  probably  because  they  may  have  had  the 
feeling  that  inasmuch  as  they  were  priests  they  had  just 
as  much  right  as  Moses  and  Aaron  to  break  through  the 
boundaries  and  ascend  the  mount.  It  may  be  also  that 
they  felt  that  the  command  for  cleansing  and  purification 
had  reference  to  the  people  and  not  to  them. 

(c)  The  Divine  Manifestation  (xix.  16-25).  God  mani- 
fested Himself  to  these  people  in  a  thick  cloud.  'Eo  man 
could  bear  the  sight  of  God  as  He  is,   for  He  dwells 


The  Legislative  Section  of  the  Book        159 

in  light  unapproachable.  To  see  God  would  be  to  die 
(Exodus  xxxiii.  20,  cf.  John  i.  18).  What  awe-inspiring 
accompaniments  of  the  divine  presence — fire,  smoke,  thun- 
der !  What  a  contrast  between  this  mount,  representing 
the  old  dispensation,  and  the  mount  from  which  Christ 
delivered  the  Beatitudes.  Hebrews  xii.  18-24  is  interest- 
ing and  worthy  of  study  in  this  connection. 

2.  The  Greater  Law — The  Ten  Commandments 
(chap.  XX.).  The  Greater  Law  is  also  called  the  Moral 
Law,  the  Ten  Commandments,  and  the  Decalogue. 

By  the  expression  ' '  God  spake  all  these  words  '^  we 
are  to  understand  that  the  Moral  Law  is  a  divine  revela- 
tion and  not  a  copy  of  ancient  laws  such  as  the  code  of 
Hammurabi,  nor  a  summarization  of  previously  existing 
laws.  *'God  spake  all  these  words" — this  sounds  like 
verbal  inspiration. 

(a)  The  Nature  of  the  Moral  Law.  We  are  to  under- 
stand the  Decalogue  or  Ten  Commandments  as  being  an 
expression  of  the  divine  nature  and  the  demands  which  a 
righteous  God  makes  upon  His  creatures.  Inasmuch  as 
the  nature  of  God  is  unchangeable  these  laws  are  as  much 
the  expression  of  His  nature  and  demands  now  as  then. 

These  commandments  were  primarily  given  to  and  for 
the  children  of  Israel  (cf.  xxii.  31 ;  xiii.  17  ;  Deuteronomy 
V.  15).  This  fact  is  apparent  when  we  remember  that 
probably  certain  parts  of  the  Commandments  were  appli- 
cable only  to  Israel  in  her  own  land,  such  as  the  Sabbath, 
for  example.  There  is  a  sense,  therefore,  in  which  they 
are  not  for  the  Church.  All  Scripture  is  written  for  but 
not  to  us.  Hence  arises  the  necessity  of  rightly  dividing 
the  Word  of  Truth  ;  in  other  words,  the  value  of  recog- 
nizing the  dispensational  aspect  of  the  Word  of  God 
(cf.  2  Timothy  ii.  15  ;  1  Corinthians  x.  32  ;  Hebrews  i.  1  j 
Ephesians  iii.  2-7). 


i6o  The  Book  of  Exodus 

We  are  not  to  look  upon  the  Moral  Law  as  a  plan  of 
salvation,  for  it  is  clear  from  the  teaching  of  the  New 
Testament  that  no  man  is  saved  by  legal  obedience 
(Galatians  ii.  16-21 ;  Romans  iii.  19,  20).  It  is  impor- 
tant to  note  that  Exodus  xx.  (the  giving  of  the  Law) 
follows  Exodus  xii.  (the  redemption  of  Israel).  Thus 
even  the  obedience  here  required  is  based  on  the  redemp- 
tion of  God's  people  (xx.  2). 

The  oft  recurrence  of  the  phrase  "  shalt  not  "  suggests 
to  us  the  purpose  of  the  Law,  namely,  its  revealing  char- 
acter. The  Law  was  given  to  show  the  exceeding  sinful- 
ness of  sin  (Romans  vii.  7-25).  The  Law  is  still  in  effect 
so  far  as  the  unregenerate  are  concerned  as  a  means  of 
revealing  to  them  the  measure  of  their  own  responsibility 
and  the  exceeding  sinfulness  of  sin  (cf.  Romans  vii.  7-25  ; 
Galatians  iii.  10  j  James  ii.  10 ;  Matthew  xxii.  37,  38). 
While  the  Law  is  not  binding  on  the  believer  in  Christ 
either  as  a  way  or  a  rule  of  life,  its  principles,  revealing 
as  they  do  the  nature  and  will  of  God,  have  still  an  abid- 
ing purpose  and  power.  The  Christian's  relation  to  the 
Law  is  clearly  set  forth  in  Romans  vii.  7-25 ;  Colossians 
ii.  14,  15  ;  Romans  x.  4.  That  the  Law  is  in  no  sense  a 
means  of  salvation  is  clearly  apparent  by  the  entire  argu- 
ment of  the  letter  to  the  Galatians. 

(b)  The  Divisions  of  the  Moral  Law.  There  is  a  great 
difference  of  opinion  in  this  matter.  All  are  agreed  that 
they  were  written  on  two  tables,  one  representing  duties 
to  God  ;  the  other,  duties  to  man  (cf.  Matthew  xxii.  37,  38). 
There  is  a  difference  of  opinion,  however,  aa  to  how 
mauy  commandments  were  on  each  table.  Some  say  five 
and  five ;  others,  four  and  six  ;  others  again,  three  and 
seven.  Certain  it  is  that  duties  to  God  come  first,  for 
the  man  who  has  no  respect  for  God  will  surely  have  no 
respect  for  man,  and  there  is  no  true  morality  that  is 
not  based  on  religion.     All  polytheistic  and  pantheistic 


The  Legislative  Section  of  the  Book        161 

religious  are  immoral  (cf.  Eomans  i.).  N"o  man  can  be 
depended  on  to  consider  the  rights  of  his  fellowmen  if 
there  is  no  fear  of  God  before  his  eyes. 

The  first  table — accepting  for  our  present  purpose  the 
divisions  of  three  and  seven — arranges  its  teaching  with 
reference  to  duties  to  God  in  the  order  of  thought^  icordy 
and  deed;  whereas  the  second  table,  dealing  with 
duties  to  man,  follows  the  order  of  deed  (fifth,  sixth, 
and  seventh),  word  (eighth),  and  thought  (ninth  and 
tenth). 

The  First  Table — Our  Duties  to  God.  The  first  com- 
mandment asserts  the  unity,  spirituality,  and  righteous- 
ness of  God,  and  is  a  warning  against  polytheism  and 
idolatry.  There  was  great  need  of  such  an  injunction, 
for  Israel  had  j  ust  left  Egypt  which  contained  a  pantheon 
of  gods,  and  the  later  experience  of  the  chosen  people 
showed  that  they  were  not  yet  delivered  from  polytheistic 
conceptions.  What  great  truths  are  taught  in  this  com- 
mandment !  Eight  at  the  very  heart  of  things,  there  is 
not  an  idol  of  wood  or  stone  which  can  neither  speak  nor 
walk,  but  a  living,  personal,  active  God.  It  is  only  as 
this  conception  is  clearly  apprehended  that  we  can  under- 
stand the  doctrine  of  monotheism  and  the  personality  of 
God,  for  the  divine  claim  for  the  supreme  affection  of 
mankind — that  God  should  be  loved  with  all  the  heart, 
soul,  mind,  and  body — is  based  on  the  great  truth  of  the 
unity  of  God  (cf.  Deuteronomy  vi.  4 ;  Matthew  xxii. 
37,  38).     This  commandment  deals  with  thought. 

The  second  commandment,  of  course,  forbids  swearing, 
but  also  any  flippant  use  of  the  divine  name  as  well  as 
vain  repetition  in  prayer.  How  often  the  very  prayer — 
our  Lord's  prayer  so-called,  but  which  in  reality  is  the 
disciple's  prayer — which  was  given  by  our  Lord  to  coun- 
teract vain  repetition,  is  used  as  a  vain  repetition.  Eev- 
erence  should  characterize  our  use  of  the  divine  name. 


i62  The  Book  of  Exodus 

This  cominaudinent  refers  to  words,  as  the  first  referred 
to  thoughts. 

The  third  commandment  deals  with  the  Sabbath  which 
we  are  to  constantly  "remember,"  either  by  calling  to 
mind  what  it  stood  for  in  the  past,  or  by  honouring  it  as 
it  recurs  weekly.  The  Sabbath  is  to  be  remembered  as  a 
memorial  of  God's  goodness  as  seen  in  providing  so  won- 
derful a  dwelling  place  as  that  recorded  in  Genesis  i.  and 
ii.  and  that  which  He  is  now  preparing  (John  xiv.  1-3) 
for  man.  The  Sabbath  is  not  to  be  looked  upon  as  a  rest 
day  for  God  as  though  He  were  tired  after  six  days  of 
creative  labour ;  nor  is  it  primarily  for  man  a  day  of 
physical  rest.  It  is  a  memorial  day  and  is  to  be  recog- 
nized as  such.  On  this  day  we  would  remember  all  that 
God  has  done  for  us  and  all  that  He  is  doing  for  us.  The 
expression  "  Six  days  shalt  thou  labour  ^'  is  not  so  much 
a  command  to  labour  on  those  six  days  as  a  command  re- 
garding cessation  of  such  labour  on  the  seventh  day. 
We  are  to  do  all  necessary  labour  in  the  six  days,  leaving 
the  seventh  free  for  the  worship  and  service  of  God. 
This  commandment  has  to  do  with  our  deeds,  as  the  first 
with  thoughts  and  the  second  with  words. 

The  Second  Table — Our  Duties  to  Man.  The  fourth  com- 
mandment— ''  Honour  thy  father  and  thy  mother."  Our 
parents  are  next  to  God  in  place  of  importance.  Hence 
crimes  against  parents  are  to  be  considered  capital  crimes. 
We  are  to  note  also  that  this  commandment  has  attached 
to  it  the  promise  of  long  life. 

The  fifth  commandment  deals  with  crimes  against  the 
life  of  mankind,  and  commands  a  sacredness  for  human  life 
(cf.  Genesis  ix.  5,  6 ;  Matthew  v.  21-24  ;  1  John  iii.  11-18). 

The  sixth  commandment  deals  with  crimes  against 
marriage,  and  prohibits  adultery,  thus  safeguarding  the 
sacredness  of  woman's  honour  and  the  marriage  bond 
(cf.  Matthew  v.  27-32). 


The  Legislative  Section  of  the  Book       163 

The  seventh  commandment  protects  the  rights  of  prop- 
erty. "  Thou  Shalt  not  steal."  Man  has  rights  of  prop- 
erty towards  his  fellowmen  even  though  he  has  no  rights 
of  property,  but  is  simply  a  steward,  towards  God. 

The  fifth,  sixth,  and  seventh  commandments  have  to 
do  with  our  deeds. 

The  eighth  commandment  calls  our  attention  to  sins  of 
the  tongue  (cf.  James  iii.  1-18),  and  emphasizes  the 
sacredness  of  the  gift  of  speech  and  the  need  of  veracity 
in  our  conversation.  No  man  must  bear  false  witness 
against  his  neighbour.  Emphasis  is  here  laid  upon  our 
words. 

The  ninth  and  tenth  commandments  deal  with  sins  of 
desire — covetousness — and  emphasize  the  sacredness  of 
thought  (cf  2  Corinthians  x.  5).  In  this  connection  em- 
phasis is  laid  upon  our  thoughts. 

The  relation  of  the  Christian  towards  the  Decalogue  is 
well  set  forth  in  the  expression:  *^For  I  say  unto  you. 
That  except  your  righteousness  shall  exceed  the  right- 
eousness of  the  scribes  and  Pharisees,  ye  shall  in  no  case 
enter  into  the  kingdom  of  heaven'^  (Matthew  v.  20). 
The  righteousncvSS  of  the  Christian  will  be  deeper  and 
more  far-reaching  than  any  legal  righteousness  of  the 
Pharisee.  The  believer  in  Christ  will  keep  the  spirit  of 
the  law  as  well  as  its  letter  (Matthew  v.  17-20).  Indeed, 
all  that  is  said  of  the  relation  of  the  members  of  the 
kingdom  to  the  Moral  Law  (cf.  Matthew  v.  entire)  is 
true  of  the  believer  in  Christ,  only  in  even  a  deeper  sense. 

II.  The  Lesser  Law  (chaps,  xxi.-xxiv.).  This  is 
the  civil  code  of  Israel  and  is  really  a  concrete  presenta- 
tion and  application  of  the  laws  contained  in  the  Deca- 
logue, particularly  the  second  table.  It  is  in  a  sense  a 
minor  decalogue.  The  contents  of  this  Lesser  Law  may 
be  summed  up  in  seven  divisions. 


164  The  Book  of  Exodus 

1.  The  Rights  of  Persons — The  Duties  of  Masters 
to  Servants  and  Slaves  (xxi.  1-11}.  With  reference  to 
man  servants  (xxi.  2-6),  maid  servants  (7-11).  Compare 
the  fifth  commandment,  and  also  Ephesians  vi.  1-9. 
Strange  that  the  slave  or  servant  is  treated  first  in  this 
minor  decalogue.  Why?  Is  it  because  Christ  Himself 
was  a  slave  and  a  servant  (Philippians  ii.  5-8,  Isaiah 
xlii.  1)?  Shall  the  last  be  first  and  the  first  last?  Is 
there  an  intimation  here  as  to  how  God  would  abolish 
slavery  ?  By  making  the  masters  like  a  father  and  the 
slave  a  member  of  the  family  ?  The  slave  shall  be  free 
after  six  years  and  have  sufficient  means  to  start  his  free 
life  with.     He  may,  however,  choose  perpetual  service. 

2.  With  Regard  to  Personal  Injury  (xxi.  12-32). 
Compare  with  this  the  fifth  commandment,  ''  Thou  shalt 
not  kill.'^  Capital  offenses  are  dealt  with  in  verses  12-17. 
In  cases  of  willful  murder  no  redress  or  mercy  is  expected 
or  shown.  There  must  be  no  commutation  of  sentence. 
The  culprit  may  be  taken  even  from  the  altar  (cf.  Luke 
xi.  60).  For  unpremeditated  murder  or  manslaughter 
cities  of  refuge  were  provided.  The  severe  punishment 
for  this  crime  is  doubtless  to  be  accounted  for  by  the  fact 
that  man  was  created  in  the  image  of  God  (cf.  Genesis 
ix.  5,  6).  Kidnapping  is  also  a  capital  offeuse,  as  is  the 
cursing  or  striking  of  a  parent  which  is  equivalent  to 
blaspheming  God. 

Assault  and  battery  is  dealt  with  in  verses  18-27,  for 
which  retribution,  compensation,  and  damages  must  be 
paid.  The  expression,  ^'Eye  for  eye,  tooth  for  tooth,'' 
is  not  to  be  taken  literally.  If  it  were,  what  a  lot  of  one- 
eyed  and  toothless  people  we  would  have  going  around  ! 

Compensation  is  to  be  paid  for  injuries  done  to  cattle 
(xxi.  28-32).  These  verses  are  important,  for  they  deal 
with  man's  responsibility  for  negligence  and  with  sins  of 


The  Legislative  Section  of  the  Book        165 

omissioD.  They  show  that  every  man  is  his  brother's 
keeper  and  that  no  man  liveth  unto  himself.  Again  the 
sanctity  of  human  life,  even  of  slaves  (xxi.  32),  is  em- 
phasized. 

3.  Regarding  Personal  Property  Rights  (xxi.  3^ 
xxii.  15).  This  section  illustrates  the  seventh  command- 
ment, '^Thou  Shalt  not  steal."  Thefts  (xxii.  1-4)  call 
for  punishment  by  fine  and  the  restitution  of  double, 
quadruple,  and  sometimes  even  five  times  as  much  as  the 
amount  stolen.  In  some  instances  the  person  could  be 
sold  if  he  could  not  make  payment.  If  a  thief  is  killed 
while  breaking  into  a  house  there  is  no  legal  guilt.  The 
law  of  deposits  (xxii.  7-14)  shows  the  sacredness  of  hu- 
man trust  and  trusteeship.  How  much  more  sacred  is 
the  committal  of  a  soul !  We  are  to  care  for  what  we 
borrow  (xxii.  14-15)  and  see  that  it  suffers  as  little  as 
possible  in  the  using.  What  is  lost  must  be  replaced. 
What  a  lesson  for  us  to-day  who  borrow  books,  umbrellas, 
and  either  keep  or  lose  them  and  yet  do  not  even  apolo- 
gize, much  less  restore. 

4.  Sins  Against  Nature  and  Humanity  (xxii.  16-31). 
Probably  the  entire  spiritual  character  of  the  Decalogue 
is  involved  in  this  section.  First  is  the  sin  of  seduction 
and  bestiality  (xxii.  16-20)  ;  then  the  oppression  of  the 
stranger,  the  widow  and  orphan  (xxii.  21-24)  ;  the  sin 
of  witchcraft  and  spiritualism  (xxii.  18).  Care  is  to  be 
exercised  by  God's  people  in  the  matter  of  money  lend- 
ing (xxii.  25-27).  Interest  seems  to  be  allowed  from  the 
rich  and  strangers  but  not  from  the  poor.  The  question 
here  is  not  of  lending  money  for  commercial  purposes, 
but  to  supply  the  need  of  the  poor.  No  man  should 
take  advantage  of  his  neighbour's  necessity. 


i66  The  Book  of  Exodus 


5.  Warnings  Against  Lying  and  Dishonesty  (xxiii. 
1-9).  This  has  to  do  with  the  commandment,  "Thou 
Shalt  not  bear  false  witness  against  thy  neighbour.'^ 
No  man  shall  raise  a  false  report  or  join  with  others  in 
raising  it  against  a  fellowman.  This  is  a  death  blow  to 
gossip.  The  majority  is  not  always  the  voice  of  God. 
The  slogan,  "They  all  do  it,"  does  not  make  it  right. 
The  minority  Is  ofttimes  the  voice  of  God.  Our  enemies 
are  to  be  loved.  This  is  a  great  lesson  for  Israel  to  learn 
(cf.  Matthew  v.  43-48).  Bribery  must  not  be  allowed  to 
blind  judgment. 

6.  Concerning  Sacred  Seasons  and  the  Sabbath 
(xxiii.  10-19).  This  is  in  harmony  with  the  command- 
ment, "  Eemember  the  Sabbath  day  to  keep  it  holy  "  and 
also,  "Thou  Shalt  not  covet."  The  basis  of  Sabbath 
desecration  lies  in  many  instances  in  the  spirit  of  covetous- 
ness.  The  great  truth  of  this  section  is  that  part  of  our 
time  belongs  to  God.  This  is  true  not  only  of  one  day  in 
seven,  but  also  of  certain  parts  of  what  we  call  week  days. 
The  Jew  was  obliged  to  go  to  Jerusalem  three  times  a 
year— to  attend  the  feast  of  the  Passover,  Pentecost,  and 
Tabernacles.  These  feast  days  kept  alive  the  religious 
memories  of  the  Jew.  It  would  be  well  even  for  Chris- 
tians to  take  certain  days  off  during  the  year  to  meet 
with  God^s  people  to  meditate  on  spiritual  things. 

7.  The  Promise  of  an  Inheritance  (xxiii.  20-33). 
This  section  is  in  harmony  with  the  promise  of  the  fourth 
commandment,  "  That  thy  days  may  be  long  in  the  land. " 
It  bears  testimony  to  the  fact  that  no  man  serves  God  for 
nothing.  Eighteousness  and  obedience  have  their  re- 
ward. 

Chapter  xxiv.  presents  to  us  the  consummation  of  the 
giving  of  the  Lesser  Law.     The  glory  of  God  accompanies 


The  Legislative  Section  of  the  Book       167 

it  even  as  in  the  beginning  at  the  giving  of  the  Greater 
Law,  so  teaching  us  that  God  is  in  the  lesser  as  well  as  in 
the  greater:  "Whosoever  therefore  shall  break  one  of 
these  least  commandments,  and  shall  teach  men  so,  he 
shall  be  called  the  least  in  the  kingdom  of  heaven  :  but 
whosoever  shall  do  and  teach  them,  the  same  shall  be 
called  great  in  the  kingdom  of  heaven  "  (Matthew  v.  19). 
After  all,  there  is  no  such  thing  as  a  big  sinner  and  a 
little  sinner  in  the  sight  of  God.  To  sin  at  all,  even  in 
the  minutest  point,  is  to  constitute  oneself  guilty  as  a 
sinner  before  God,  for  *^  whosoever  shall  keep  the  whole 
law,  and  yet  offend  in  one  point,  he  is  guilty  of  all  " 
(James  ii.  10).  Even  so  is  it  with  the  small  deeds  of 
good  that  we  do,  the  faltering  word  of  helpfulness  that 
we  speak,  the  ''widow's  mite"  that  we  cast  into  God's 
treasury — these,  small  and  insignificant  though  they  may 
seem  in  the  eyes  of  man,  light  though  they  may  appear 
in  the  balances  of  earth,  unworthy  of  notice  though  they 
may  be  in  the  esteem  of  man,  these  are  of  great  value  in 
the  estimation  of  God.  The  spark  of  fire  is  as  real  fire 
as  the  flames  that  belch  from  Vesuvius.  The  dewdrop 
that  trembles  on  the  leaf  is  as  real  water  as  is  the  mighty 
torrent  of  Niagara.  The  man  that  brought  his  offering 
to  the  tabernacle  was  not  compelled  to  bring  a  bullock  ; 
he  could  bring  a  turtle-dove ;  but  it  had  to  be  "  without 
blemish  and  without  spot." 


Ill 

The  Sacerdotal  Section  of  the  Book — The 

Tabernacle  and  Matters  of  Worship 
(  Cha^pters  xxv.-xL ) 

The  Tabernacle — Its  Structure  and  Teaching. 

THE  importance  of  tlie  Tabernacle  is  seen  by  re- 
calling that  while  but  two  chapters  are  given 
to  the  account  of  the  creation  of  the  world, 
sixteen  are  given  to  the  construction  of  the  Tabernacle. 
Too  many  people  see  in  the  Tabernacle  something  purely 
Jewish  only,  instead  of  seeing  therein  a  wonderful  picture 
of  our  redemption.  While  it  is  but  a  shadow  of  heavenly 
things  and  but  a  figure  of  the  true,  it  is  nevertheless  a 
faithful  representation  of  the  realities  of  our  redemption. 
If  "all  Scripture  is  profitable, ^^  and  if  Christ  be  the 
theme  of  the  entire  Bible,  as  He  is  (cf.  Luke  xxiv. 
27,  44),  then  we  should  expect  to  find  in  this  structure  in 
the  wilderness  many  lessons  concerning  Christ. 

The  Purpose  of  the  Tabernacle.  God  had  walked 
with  Adam  and  visited  Abraham  ;  now  He  will  dwell 
with  His  people  in  the  Tabernacle  in  the  wilderness; 
then  in  the  temple  at  Jerusalem  ;  then  in  Christ  who 
tabernacled  among  men  ;  now  in  the  church  ;  and  finally 
in  the  glory  (Eevelation  xxi.  8).  Up  to  this  time  Israel 
had  seen  God  only  at  a  great  distance,  as  dreadful  and 
awful  and  far  removed  from  the  people  (Exodus  xix.). 
But  it  was  difficult  to  worship  God  at  a  distance ;  He 
must  in  some  way  be  brought  near.  Further,  the  people 
felt  that  there  was  a  moral  distance  between  them  and 
God.     How  could  this  distance  be  bridged  f    How  could 

i68 


The  Sacerdotal  Section  of  the  Book        169 

God  be  brought  near  to  tbem  ?  The  answer  is  found  iu 
the  Tabernacle,  ^*Let  them  make  me  a  sanctuary  that  I 
may  dwell  with  them  "  (xxv.  8).  The  Tabernacle  was 
God's  house  upon  the  earth — there,  within  that  enclosure, 
was  the  presence  of  the  King  of  kings  and  the  Lord  of 
lords. 

God  Was  the  Architect  of  the  Tabernacle.  Moses 
was  simply  the  builder.  The  smallest  detail  was  planned 
by  God.  So  the  whole  plan  of  redemption  originated 
with  God  (1  Corinthians  ii.  6-9).  Even  the  skill  to  carry 
out  the  plans  was  of  God  (Exodus  xxxv.  30-34,  cf.  Phi- 
lippians  ii.  12,  13).  It  is  worthy  of  note  that  Bezaleel 
was  of  Judah,  the  first  of  the  tribes,  while  Aholiab  was 
of  Dan,  the  last  of  the  tribes  in  line.  Thus  we  have  an 
illustration  of  the  first  and  the  last.  So  was  it  with  Peter, 
the  first,  and  Paul,  last  of  all  (cf.  1  Corinthians  xv.  8). 
Just  as  God  was  the  architect  of  the  Tabernacle,  so  was 
He  similarly  related  to  the  body  of  Christ  (Psalm  xl. 
6-8,  cf.  Hebrews  x.  4-9).  He  is  also  the  creator  of  the 
resurrection  body  of  His  people  (2  Corinthians  v.  1). 
What  minute  care  God  showed  in  the  construction  of 
His  Tabernacle  j  even  the  placing  of  a  pin  was  not  left  to 
man's  wisdom.  God  Himself  supplied  the  necessary 
genius  and  skill  (Exodus  xxxv.  30,  34). 

The  Tabernacle  a  Type  of  Christ  (Psalm  xxix.  9). 
It  was  prepared  by  God  (Hebrews  x.  5-10)  and  was 
God's  dwelling  place  among  men  (John  i.  14,  R.  V. 
margin  ^* tabernacled  among  us").  The  epistle  to  the 
Hebrews  was  written  for  the  purpose  of  showing  that 
Christ  is  the  fulfillment  of  the  entire  Levitical  economy 
as  represented  by  the  Tabernacle. 

The  Tabernacle  not  Necessarily  a  Pattern  for 
Christian  Church  and  Worship.  Indeed  the  epistle  to 
the  Hebrews  lays  special  emphasis  on  the  contrast  be- 
tween the  two.     There  seems  to  be  no  identity.     The  one 


lyo  The  Book  of  Exodus 

is  carnal  and  earthly,  the  other  spiritual  and  heavenly. 
Of  course,  there  are  certain  fundamental  truths  and 
principles — such  as  ''without  the  shedding  of  blood 
there  is  no  remission  of  sins" — which  are  true  of  both 
covenants.  These  underlying  truths  and  principles  re- 
main ;  their  ceremonial  aspects  pass  away. 

The  General  Appearance  of  the  Tabernacle.  At 
first  sight  and  in  outward  appearance  probably  crude 
and  homely,  certainly  not  attractive.  The  commonest 
covering  was  on  the  outside  ;  underneath  lay  the  purple, 
scarlet,  fine  linen,  gold.  These  were  seen  from  the  in- 
side only.  Is  not  this  like  Christ  and  Christianity? 
Both  must  be  seen  from  the  inside  (experienced)  in  order 
to  be  fully  appreciated  (cf.  Isaiah  liii.  4,  5).  Chris- 
tianity, like  the  stained  glass  windows  of  a  cathedral, 
must  be  seen  from  the  inside  to  be  understood  and  ap- 
preciated. 

Method  of  its  Structure.  It  is  interesting  to  note  that 
in  giving  directions  God  began  with  the  inside  of  the 
Tabernacle  itself — the  Holy  of  Holies,  although  in  the 
actual  construction  Moses  began  (probably)  with  the 
court  of  the  Tabernacle.  Eeligion  must  begin  first 
within  the  heart.  So  was  it  with  Christ  of  whom  the 
Tabernacle  is  a  type.  He  came  from  the  bosom  of  the 
Father  down  to  man.  In  our  approach  to  God  we  have 
first  the  brazen  altar,  and  then  the  ark  of  the  covenant, 
symbolic  of  the  very  presence  of  God.  Christ  is  not  our 
example,  until  He  is  first  received  into  the  heart  as 
Saviour — faith  comes  before  works. 

I.  The  Materials  of  the  Tabernacle  (xxv.  1-9).  It 
is  worthy  of  note  that  only  God's  people  offered  material 
for  the  construction  of  the  Tabernacle.  Their  willing 
offering  was  the  gift  of  those  in  whose  hearts  burned  first 
love  for  God  (cf.  Jeremiah  ii.  2).     What  a  contrast  be- 


The  Sacerdotal  Section  of  the  Book         171 

tween  the  liberality  of  those  people  in  whom  the  con- 
sciousness of  God's  love  was  new  and  fresh,  and  the 
stinginess  of  His  people  in  the  times  of  Malachi  (iii.  10) 
out  of  whose  hearts  the  first  love  seems  to  have  died  (cf. 
Bevelation  ii.  4,  5).  Gold,  bronze,  silver,  shittim  (or 
acacia),  firwood,  cedar,  and  olive  wood  j  blue,  purple, 
scarlet,  and  fine  twined  linen  ;  spices ;  precious  stones ; 
various  kinds  of  skins.  Some  idea  of  the  costliness  of 
the  Tabernacle  may  be  had  by  recalling  that  the  gold 
used  amounted  to  about  $750, 000 — the  golden  candlestick 
aloue  amounting  to  about  $22,875.  The  silver  used 
amounted  to  about  $175,000.  Then  there  are  the 
precious  stones,  etc.  So  the  Tabernacle  was  not  the 
crude  affair  so  often  pictured. 

2.  The  Court  of  the  Tabernacle  (xxvii.  9-18  ;  chap. 
xxxviii.).  The  basis  of  measurement  is  the  cubit  which, 
for  convenience,  we  will  designate  as  eighteen  inches. 
The  court  was  one  hundred  and  fifty  feet  long  by  seventy- 
five  feet  wide.  It  had  twenty  pillars  on  each  side,  and 
ten  on  each  end.  Its  hangings  were  of  white  linen.  Note 
particulars  regarding  the  sockets,  pins,  hooks,  fillets, 
chapiters.  The  door  (John  x.  9)  was  on  the  east  side  of 
the  court,  and  was  made  of  purple,  blue,  scarlet,  and 
fine-twined  linen  ;  it  was  thirty  feet  wide,  and  rested  on 
four  pillars. 

3.  The  Brazen  Altar  (xxvii.  1-8  ;  xxxviii.  1-8).  It 
is  called  also  the  Altar  of  Burnt  Offering.  It  was  seven 
and  one-half  feet  square  by  four  and  one-half  feet  high  ; 
was  built  of  wood  and  bronze  ;  had  four  horns,  four  rings, 
and  a  ledge  of  brass.  It  was  the  first  piece  of  furniture 
met  with  in  the  court. 

4.  The  Laver  (xxx.  18-28).  Not  many  particulars 
are  given  concerning  the  Laver.     It  was  made  of  brass 


172  The  Book  of  Exodus 

from  the  mirrors  of  the  women.  It  was  for  the  use  of 
the  priests  only.  It  stood  midway  between  the  Brazen 
Altar  and  the  door  of  the  Tabernacle  proper. 

5.  The  Tabernacle  Proper,  or  the  Tent  of  Meeting 
(chap.  xxvi.  ;  xxxviii.  20-31).  This  structure  was  forty- 
five  feet  long,  fifteen  feet  high,  and  fifteen  feet  broad.  It 
was  divided  into  two  compartments  :  the  Holy  of  Holies 
(15  X  15  X 15)  and  the  Holy  Place  (15  x  15  x  30). 

The  Holy  Place  and  the  Most  Holy  Place.  Eead  care- 
fully the  particulars  regarding  the  boards,  sockets, 
tenons,  coverings,  etc.,  in  connection  with  its  con- 
struction. 

There  were  two  doors :  one  leading  into  the  Holy  Place ; 
the  other,  into  the  Most  Holy  Place. 

The  furniture  of  the  Tabernacle — In  the  Holy  Place 
there  were  the  Table  of  She^read,  Golden  Candlestick, 
and  Altar  of  Incense.  In  the  Most  Holy  Place  there  was 
the  Ark  of  the  Covenant,  containing  the  tables  of  the  Law, 
the  pot  of  manna,  and  Aaron's  Eod.  By  the  side  of  the 
ark  was  the  book  of  the  law  which  Moses  wrote  (cf.  Deu- 
teronomy xxxi.  26).     The  Mercy-seat  covered  the  Ark. 

Then  there  was  the  Vail,  called  the  Yail  of  Covering 
because  the  ark  was  wrapped  in  it,  when  on  the  march. 
The  Vail  was  supported  by  four  pillars,  and  separated 
the  Holy  Place  from  the  Most  Holy  Place.  The  Most 
Holy  Place  was  entered  by  Aaron,  ceremonially,  once  a 
year  ;  by  Aaron  and  his  sons  to  pack  up  for  each  march  ; 
by  the  Kohathites,  who  bore  the  sacred  articles  ;  by 
Moses,  when  he  needed  Aaron's  rod,  and  when  he  conse- 
crated the  priests  (cf.  Leviticus  viii.  10). 

Chapters  xxxix.  and  xl.  present  us  with  the  picture  of 
the  Tabernacle  and  its  furnishings  together  with  its  ves- 
sels arranged  in  order  ready  for  the  worship  of  Jehovah. 
"  So  Moses  finished  the  work.     Then  a  cloud  covered  the 


The  Sacerdotal  Section  of  the  Book         1 73 

tent  of  the  coDgregatioD,  and  the  glory  of  the  Lord  filled 
the  tabernacle.  And  Moses  was  not  able  to  enter  into 
the  tent  of  the  congregation,  because  the  cloud  abode 
thereon,  and  the  glory  of  the  Lord  filled  the  tabernacle*' 
(xl.  33-35). 


The  Book  of  Leviticus 


Synopsis  of  Leviticus 

Introduction. 
I.        The  Laws  of  the  Offerings — Dedication — The 
Way    to    God    Through    Sacrifice  (Chaps, 
i.-vii.). 

1.  The  oiFerings  themselves  (i.  i-vi.  7). 
(tf)  The  purpose  of  the  offerings. 

The  consciousness  of  sin. 

Sin  exposes  man  to  penal  consequences. 

Sin  calls  for  expiation. 

The  holiness  of  God. 

A  divinely  appointed  way  for  sinful  man  and  a  holy 

God  to  meet. 
Figures  or  types  of  Christ's  redemptive  work. 
(F)  The  number  of  the  offerings. 

The  Sweet  Savour  Offerings  (Chaps,  i.-iii.). 

The  Burnt  Offering  (i.  1-17). 

The  Meal  Offering  (ii.  1-16). 

The  Peace  Offering  (iii.  1-17). 
The  Sin  Offerings  (iv.  i-vi.  7). 

The  Sin  Offering  (iv.  1-35). 

The  Trespass  Offering  (v.  i— vi.  7). 
[c)  The  grades  of  the  offerings. 
(^)  The  order  of  the  offerings. 
The  first  group  (i.  i-iii.  17). 

The  Burnt  Offering  (i.  1-17). 

The  Meal  Offering  (ii.  1-16). 

The  Peace  Offering  (n\.  1-17). 
The  second  group — The  sin  sacrifices  (iv.  I— vi.  7). 

The  Sin  Offering  fiv.  1-35). 

The  Trespass  Offering  (v.  i-vi.  7). 

2.  The  laws  of  the  offerings  (vi.  8-vii.  38). 

Of  the  Burnt  Offering  (vi.  8-13). 

177 


lyS  Synopsis  of  Leviticus 

Of  the  Meal  Offering  fvi.  14-23). 

Of  the  Sin  Offering  (vi.  25-30). 

Of  the  Trespass  Offering  (vii.  1-7). 

Of  the  Peace  Offering  (vii.  11-34). 
(a)  The  law  of  the  bloody  sacrifices. 
(^)  The  process  of  the  offerings  (cf.  chap.  i.). 
Presentation  of  the  offering  (i.  2,  3). 
Laying  on  of  the  hands  of  the  offerer  (i.  4). 
The  killing  of  the  offering  (i.  5,  6). 
The  sprinkling  of  the  blood  (i.  5). 
Burning  of  the  offering  (i.  6-9;  xii.  13,  17). 

II.  The  Law  of  the  Priesthood — Mediation  (Chaps. 

viii.-x.). 

1.  The  consecration  of  Aaron  and  his  sons  (Chap.  viii.). 
(a)  The  preparation  of  Aaron  and  his  sons  (viii.  1—9). 
(^)  Their  anointing  or  inauguration  (viii.  10-24). 

(c)  Sacrifices  (viii.  25-36). 

2.  The  work  of  the  priests  (Chap.  ix.). 
(/?)  For  themselves  (ix.  1-14). 

(^)  For  the  people  (ix.  15-24). 

3.  The  punishment  of  the  priests — The  sin  of  Nadab  and 

Abihu  (Chap.  x.). 
(a)  The  sin  (x.  1-7). 
(l>)  The  warning  (x.  8-20). 

III.  The  Laws  of  Clean  and  Unclean — The  Walk 

With  God  by  Separation  (Chaps,  xi.-xvi.). 

1.  Uncleanness  which  comes  from  participating  in  certain 

kinds  of  foods   and   coming   into  contact  with  dead 
bodies  (Chap.  xi.). 

The  meaning  of  these  laws  to  Israel. 

The  meaning  of  these  laws  to  us  to-day. 

2.  Family  uncleanness  or  uncleanness  from  natural  causes 

(Chap.  xii.). 

3.  Uncleanness  from  disease — Leprosy  (Chap.  xiii.). 

Leprosy  like  sin. 

4.  The  day  of  atonement  (Chap,  xvi.,  cf.  xxiii.  26-32). 
(tf)  The  meaning  and  significance  of  the  day  of  atone- 
ment. 

(^)  The  ceremonies  of  the  day  of  atonement. 


Synopsis  of  Leviticus  179 

IV.     Thie  Laws  of   Holiness — Consecration  (Chaps, 
xvii.-xxvii.). 
/,  Personal  holiness  (Chaps,  xvii.-xx.). 

(a)  The  people  of  God  are  to  be  a  separated  people. 
(^)  They  must   manifest  purity  in  all  the  various  rela- 
tions of  life  (xviii.  6-30). 
The  marriage  relationship  (xviii.  6-18). 
Personal    habits    of   individual    life    (xviii.    19-23, 

^9»  30)- 
Purity  must  be  manifested  in  the  national  life  (xviii. 

24-28). 

The  holiness  of  the  sanctuary  is  insisted  on  (xx.  33). 

(r)  The    question    of  social    morality  is  dealt  with  in 
chapter  xix. 

(d)  The  punishments  for  the  sins  enumerated  in  chap- 
ters xviii.  and  xix.  are  set  forth  in  chapter  xx. 

2.  Priestly  purity  (Chaps,  xxi.,  xxii.). 

(/?)  Its   manifestation   in    the   various    relations    of  life 
(xxi.  1-14). 
In  times  of  mourning  (xxi.  1-6). 
In  the  marriage  relationship  (xxi.  7,  8,  13,  14). 
(^)  Its  manifestation  in  relation  to  personal  deformities 

(xxi.  16-24). 
(r)  Its  manifestation   in   the   details  of  daily  life  (xxii.. 

1-33)- 

3.  Sacred  seasons  (Chaps,  xxiii.-xxv.). 

(<7)  The  names  of  the  sacred  seasons. 
(<^)  The  order  of  the  sacred  seasons. 

The  Sabbath  (xxiii.  3). 

The  Passover  (xxiii.  5-8). 

The  Feast  of  the  Firstfruits  (xxiii.  9-14,  22). 

The  Feast  of  Pentecost  (xxiii.  15-20). 

The  Day  of  Atonement  (xxiii.  26-32). 

The  Feast  of  Tabernacles  (xxiii.  33-36). 

The  Sabbatic  Year  (xxv.  1-7). 

The  Year  of  Jubilee  (xxv.  8-55). 

4.  Idolatry,  the   Sabbath,  and   matters  pertaining  to  Vows 

(Chaps,  xxvi.,  xxvii.). 
(a)  The  blessings  and  cursings  of  chapter  xxvi. 
(^)  The  matter  of  special  vows  is  treated  in  chapter 
xxvii. 


Introduction 

SOME  people  find  it  difficult  to  see  any  profit  to  be 
derived  from  the  study  af  the  book  of  Leviticus, 
even  though  they  admit  its  inspiration.  ^'  It  is 
for  the  Jews,"  they  say,  ^'not  for  us  in  this  day.  We 
cannot  see  how  it  finds  any  application  in  present  day 
law  and  practice."  We  should  not  forget  that  ^^All 
Scripture  is  given  by  inspiration  of  God,  and  is  profit- 
able "  (2  Timothy  iii.  16),  and  that  *^  Whatsoever  things 
were  written  aforetime  were  written  for  our  learning" 
(Romans  xv.  4).  The  book  of  Leviticus,  then,  being  a 
part  of  inspired  writing,  is  profitable  for  the  people  of 
to-day  even  though  it  was  written  aforetime.  It  is  a 
mistake  to  look  upon  Leviticus  as  being  written  for  the 
Jews  only. 

Certain  great  fundamental  truths  are  written  in  this 
book  which  are  applicable  to  Jew  and  Gentile,  past  and 
present,  equally.     For  example,  we  have  : 

First.  The  revelation  of  God's  character.  God  is  still 
intolerant  to  sin,  and  merciful  to  the  sinner,  as  in  the 
days  when  this  book  was  written.  God  is  still  a  holy 
God  to  the  Gentile,  as  well  as  to  the  Jew  of  the  past. 

Second.  Leviticus  sets  forth  the  fundamentals  of  true 
religion.  The  position  that  the  doctrine  of  the  atonement 
holds  in  this  book,  being  first  and  primary,  is  the  posi- 
tion it  still  holds,  or  should  hold,  in  the  religious  think- 
ing and  teaching  of  to-day.  The  tabernacle,  altar,  priests, 
and  sacrifices  are  no  more,  for,  as  the  epistle  to  the  He- 
brews declares,  Christ,  our  great  High  Priest  and  sacrifice, 
has  made  them  no  longer  necessary.  It  should  not  be 
forgotten,  however,  that  the  spiritual  truths  these  things 

j8i 


l82  The  Book  of  Leviticus 

typified  and  signified  yet  abide,  such  truths  as  atonement, 
sacrifice,  consecration,  holiness,  stewardship,  and  wor- 
ship. 

Third.  The  book  is  of  value  from  the  standpoint  of 
jurisprudence  and  sanitation.  A  very  careful  com- 
parison of  Leviticus  with  modern  law  and  sanitation 
leads  one  to  see  that  the  fundamental  principles  which 
underlie  these,  even  though  the  details  may  not  be 
adaptable,  are  still  operative  and  formative. 

Fourth.  The  problems  of  Leviticus  are  still  the  prob- 
lems of  to-day,  as,  for  example,  the  relation  of  civil 
government  to  religion ;  the  question  of  capital  and 
labour ;  the  question  of  land  holding  ;  social  questions 
and  the  social  evil ;  the  question  of  marriage  and  divorce. 
The  book  of  Leviticus  throws  a  flood  of  light  upon  all 
these  questions. 

Fifth.  We  have  in  the  book  of  Leviticus  a  revelation 
of  Christ  as  the  way  of  salvation.  This  is  the  lesson  that 
the  epistle  to  the  Hebrews  has  to  teach  us,  for  Hebrews 
is  a  splendid  commentary  on  Leviticus.  The  epistle  to 
the  Hebrews  cannot  be  understood  without  the  light 
thrown  on  it  from  Leviticus,  nor  can  Leviticus  be  under- 
stood except  as  it  receives  its  explanation  in  the  epistle 
to  the  Hebrews. 

The  Name.  The  third  book  in  the  Pentateuch  is 
called  Leviticus  because  it  has  to  do  largely  with  the 
Levites  and  their  duties  in  connection  with  the  Taber- 
nacle service.  It  is  also  called  "The  Book  of  Laws'' 
(cf.  vi.  9,  14,  25  ;  vii.  1,  11,  37  ;  xi.  46  ;  xiv.  54 ;  xv.  43 ; 
xxiii.  37  ;  xxvi.  46  ;  xxvii.  34),  presumably  because  it 
deals  with  the  Laws  of  the  Offerings  (chaps,  i.-vii.)  ;  the 
Laws  of  the  Priests  (chaps,  viii.-x.);  the  Laws  of  the 
Clean  and  Unclean  (chaps,  xi.-xxii.);  and  the  Laws  of 
Feasts  (chaps,  xxiii. -xxvii.).  The  Jews  were  accustomed 
to  call  Leviticus  "  The  Law  of  the  Priests''  also. 


Introduction  183 


Its  Relation  to  Exodus.  Not  only  do  the  opening 
words  of  Leviticus,  which  join  it  to  Exodus,  make  evident 
the  close  connection  between  the  two,  but  the  matter 
treated  also  bears  witness  to  the  fact.  The  first  word  of 
Leviticus  (''And  ^')  connects  it  with  Exodus.  A  careful 
study  of  the  contents  of  the  two  books  reveals  the  reason 
for  this  relationship.  In  Exodus  we  see  God  giving 
Moses  instructions  for  the  building  of  the  Tabernacle, 
and  the  people,  in  obedience  to  the  command  of  God, 
working  until  the  Tabernacle  stood  completely  erected. 
In  Leviticus  instructions  are  given  for  the  orderly  per- 
formance of  divine  service  in  the  Tabernacle  already 
erected.  Exodus  is  the  book  of  redemption  ;  Leviticus, 
the  book  of  worship.  Exodus  shows  God's  plan  of  re- 
demption ;  Leviticus,  its  result  in  worship. 

The  Key-note  of  Leviticus.  The  key-note  of  the  book 
lies  couched  in  the  expression  "  Holiness  unto  the  Lord.'* 
The  prominent  thought  of  the  whole  book  is  that  of  holi- 
ness. Everything  in  the  book — priests,  people,  sanctuary, 
the  Tabernacle  with  all  its  vessels,  implements,  and 
coverings,  the  priestly  garments — is  holy  and  set  apart, 
not  so  much  from  a  sinful  as  from  a  common  use.  The 
characteristic  phrase  is  "Be  ye  holy  as  I  am  holy" 
(xi.  44,  45  ;  xix.  2 ;  xx.  7,  26).  If  the  laws  of  Leviticus 
seem  harsh,  and  its  penalties  severe,  it  is  because  they 
exhibit  the  divine  intolerance  towards  sin.  It  is  because 
God  is  absolutely  holy.  We  should  remember  the  kind- 
ness, as  well  as  the  holiness  of  God,  as  set  forth  in  this 
book.  If  it  be  true,  as  it  is,  that  without  the  shedding 
of  blood  there  is  no  remission  of  sin,  we  should  not  over- 
look the  fact  that  with  the  shedding  of  blood  there  is 
remission  of  sin  to  the  faithful  and  believing  soul. 

The  Purpose  of  the  Book.  The  contents  of  this  book 
may  be  looked  at  from  a  fourfold  point  of  view  : 

First.    To  show  the  redeemed  nation  of  Israel  how  to 


184  The  Book  of  Leviticus 

live  a  life  of  holiuess  in  fellowship  with  God.  This  is 
accomplished  by  the  separation  of  the  life  from  things 
that  are  morally  or  ceremonially  unclean.  Hence  we 
have  the  Laws  of  the  Clean  and  the  Unclean. 

Second.  To  show  that  the  way  to  God  is  by  and 
through  sacrifice  and  the  shedding  of  blood,  and  that  the 
walk  with  God  is  by  and  through  separation  from  that 
which  is  unholy  and  unclean. 

Third.  Not  only  is  man's  sinful  and  lost  condition 
manifest  in  this  book,  but  also  the  sanctity  and  holiness 
of  God's  nature  and  dealings  with  man,  as  well  as  the 
remedy  which  divine  holiness  has  provided  for  sinful  and 
erring  man. 

Fourth.  It  is  unquestionably  the  plan  of  this  book  to 
furnish  the  new  theocracy  of  Israel  with  a  new  code  of 
laws  which  might  secure  their  physical,  moral,  and 
spiritual  well-being. 

The  Outline  of  the  Book.  The  contents  of  Leviticus 
may  be  summed  up  in  four  suggestive  words:  Dedication 
(chaps,  i.-vii.),  dealing  with  the  offerings  and  the  offerer  ; 
Mediation  (chaps,  viii.-x.),  dealing  with  the  priests,  their 
consecration,  work,  and  the  punishment  allotted  to  mis- 
demeanour in  priestly  office  and  work  ;  Separation  (chaps, 
xi.-xvi.),  setting  forth  the  great  truth  that  a  people  who 
are  governed  by  God,  as  their  acceptance  of  His  laws 
would  indicate,  should  reveal  God  in  their  manner  of 
living;  Consecration  (chaps,  xvii.-xxvii.),  setting  forth 
the  call  to  the  consecration  of  time  and  means  to  the 
service  of  God. 

The  outline  we  will  follow,  however,  is  as  follows. 
I.  The  Law  of  the  Offerings  (chaps,  i.-vii.),  dealing 
with  the  offerings  themselves  and  the  laws  governing  the 
offerings.  II.  The  Law  of  the  Priesthood  (chaps, 
viii.-x.),  setting  forth  the  consecration  of  Aaron  and 
his  sons  to  the  office  of  the  priesthood,  together  with  a 


Introduction  1 85 


description  of  the  work  they  are  to  do.  III.  The  Laws 
of  Clean  and  Unclean  (chaps,  xi.-xvi.),  describing  with 
minute  detail  the  laws  that  should  govern  the  people 
with  reference  to  food,  clothing,  and  contact.  IV.  The 
Laws  of  Holiness  (chaps,  xvii.-xxvii.),  emphasizing  the 
necessity  of  a  holy  life  on  the  part  of  both  priest  and 
people,  such  holiness  to  be  manifested  in  the  keeping  of 
the  Sabbath,  a  recognition  of  sacred  seasons,  and  a  life 
befitting  a  chosen  people. 


The  Law  of  the  Offerings — Dedication — 

The  Way  to  God  Through  Sacrifice 

{Chapters  i.-vii.) 

THESE  chapters  deal  with  the  offerings  them- 
selves (i.  1-vi.  7)  which  include  the  Burnt 
Offering  (chap,  i.),  the  Meat  or  Meal  Offering 
(chap.  ii.)j  the  Peace  Offering  (chap,  iii.),  the  Sin  Offer- 
ing (chap,  iv.),  and  the  Trespass  Offering  (v.  1-vi.  7). 
The  laws  governing  these  offerings  are  then  dealt  with 
in  vi.  8-vii.  38. 

If  the  following  order  of  the  offerings  and  their  laws 
is  observed,  it  will  materially  assist  in  an  understanding 
of  this  section.  The  location  of  the  offerings  and  their 
laws  is  as  follows  : 

The  Burnt  Offering  (chap,  i.)  and  its  laws  (vi.  8-13). 
The  Meal  Offering  (chap,  ii.)  and  its  laws  (vi.  14-23). 
The  Peace  Offering  (chap,  iii.)  and  its  laws  (vii.  11-34). 
The  Sin  Offering  (chap,  iv.)  and  its  laws  (vi.  25-30). 
The  Trespass  Offering  (v.  1-vi.  7)  and  its  laws  (vii. 
1-7). 

Note  that  the  directions  about  offerings  are  addressed 
**  to  the  people  "  (i.  2  ;  iv.  2)  ;  and  the  directions  regard- 
ing the  laws,  ''to  the  priests"  (vi.  9,  25). 

I.     The  Offerings  Themselves  (i.  1-vi.  7). 

(a)  The  Purpose  of  the  Ojferings.  The  consciousness 
of  sin.  There  was  in  that  day,  as  in  this,  a  need  that  the 
people  should  understand  the  awful  reality  of  sin.     Such 

i86 


The  Law  of  the  Offerings  187 

a  lesson  is  do  less  needed  to-day  when  sin  is  so  frequently 
excused,  misconstrued,  or  denied.  We  need  to  keep 
ever  before  us  the  consciousness  of  sin,  as  did  David 
when  he  said,  *'  My  sin  is  ever  before  me  '^  (Psalm  li.  3). 
In  a  fit  of  anger  a  man  once  struck  his  son.  So  great 
was  the  force  of  the  blow  that  the  son  was  thrown  back- 
ward and  fell  down  the  stairs,  injuring  his  spine,  so  that 
ever  afterwards  he  was  a  hunchback.  Every  day  as 
the  father  looked  upon  his  son  he  was  reminded  of  his 
own  sin.  There  was  a  consciousness  of  sin  every  day. 
So  was  it  with  the  daily  offerings  ;  there  was  a  constant 
remembrance  of  sin  (cf.  Hebrews  x.  3). 

Sin  exposes  man  to  penal  consequences.  No  man  can 
sin  with  impunity.  Every  sin  carries  with  it  its  own 
punishment.  Even  a  sin  confessed  and  forgiven  carries 
with  it  its  penalty.  A  confessed  sin  is  forgiven,  but 
must  receive  its  penalty.  ^^For  this  cause  many  are 
weak  and  sickly  among  you,  and  many  sleep.  For  if 
we  would  judge  ourselves,  we  should  not  be  judged. 
But  when  we  are  j  udged,  we  are  chastened  of  the  Lord, 
that  we  should  not  be  condemned  with  the  world" 
(1  Corinthians  xi.  30-32). 

Sin  calls  for  expiation.  Sorrow,  confession,  anguish, 
and  the  shedding  of  tears  over  sin  are  not  enough,  nor 
can  such  manifestations  alone  remove  the  guilt  of  sin. 
It  must  be  remembered  that  sin  inflicts  an  injury  on  the 
holiness  of  God  which  calls  for  expiation.  *^And  al- 
most all  things  are  by  the  law  purged  with  blood  ;  and 
without  shedding  of  blood  is  no  remission"  (Hebrews 
ix.  22). 

The  holiness  of  God.  God  is  of  too  pure  eyes  to  be- 
hold evil.  The  sinner  cannot  draw  near  to  God.  Sin 
separates  from  God  now  just  as  surely  as  it  separates 
from  Him  in  the  future.  Man  must  be  taught  this 
lesson.     There  is  always  the  danger  of  irreverence  in 


l88  The  Book  of  Leviticus 

our  approach  to  God.  The  construction  of  the  Taber- 
nacle emphasized  the  truth  of  the  apartness  and  holiness 
of  God.  From  the  brazen  altar  at  the  door  of  the  court 
of  the  Tabernacle  even  to  the  most  holy  place  where  the 
ark  dwelt,  as  it  were,  alone  and  in  the  dark — everything 
testified  to  the  fact  of  God's  holiness  and  the  need  of 
reverence  in  approach  to  Him. 

A  divinely  appointed  way  for  sinful  man  and  a  holy 
God  to  meet.  There  can  be  no  communion  or  fellowship 
between  God  and  the  sinner  unless  the  fact  of  sin  has 
been  dealt  with  and  settled.  Eeconciliation  must  take 
place  before  there  can  be  communion.  The  divine  way 
by  which  man,  who  is  a  sinner,  can  enter  into  com- 
munion and  fellowship  with  God,  who  is  holy,  is  the 
way  of  sacrifice.  This  is  not  a  priest-made  but  a  God- 
made  way.  We  should  not  dwell  on  what  some  call  the 
arbitrariness  of  God's  way,  or  the  must  of  approach. 
We  should  rather  be  grateful  for  the  privilege  of  the 
way  and  rejoice  that  we  may  draw  near  to  God.  God's 
way  is  a  narrow  way,  but  it  is  effective  and  the  only 
way. 

Figures  or  types  of  Chrisfs  redemptive  work.  The  blood 
of  bulls  and  goats  could  not  take  away  sin.  These 
sacrifices  were  valuable  particularly  in  that  they  looked 
forward  to  the  coming  and  complete  work  of  Christ. 
The  Jews  in  Levitical  times  were  saved  by  looking  for- 
ward to  a  hope — the  cross  of  Christ— just  as  we,  in  this 
day,  are  saved  by  looking  backward  to  a  fact — the  cross 
of  Christ.  Everything  in  connection  with  the  offerings 
was  fulfilled  in  Christ.  The  offerings  cannot  be  under- 
stood except  in  the  light  of  the  finished  work  of  the 
Saviour.  In  the  transfiguration  story  Moses,  represent- 
ing the  Law,  and  Elijah,  the  Prophets,  vanished  out  of 
sight;  Christ  alone  remained.  Christ  is  our  Passover 
(1    Corinthians  v.    7),  and  our  Sweet  Savour  Off^ering 


The  Law  of  the  Offerings  189 

(EphesiaDS  v.  2).  The  sacrifices  of  Leviticus  were  sym- 
bolic, not  saving  (cf.  Hebrews  x.  4).  They  were  tem- 
porary, pointing  to  Christ. 

(6)  The  Number  of  the  Offerings.  There  are  five.  It 
may  be  difficult,  if  not  impossible,  to  say  why  there  are 
just  five  offerings  and  no  more.  It  may  be  that  we  have 
here  five  pictures  of  Christ,  just  as  we  have  four  gospel 
accounts  of  the  life  of  Christ.  Do  we  ask  why  there 
were  four  gospel  accounts  t  The  answer  is,  because  that 
number  evidently  was  necessary  to  give  a  complete  pic- 
ture of  the  life  and  work  of  the  Lord  Jesus  Christ.  So 
it  is  probable  that  five  offerings  were  necessary  in  order 
to  adequately  describe  the  perfect  Saviour,  the  complete 
deliverance  of  the  sinner  from  his  sin,  and  the  bringing 
of  the  separated  soul  into  communion  and  fellowship 
with  God. 

The  offerings  seem  to  be  divided  into  two  groups  of 
three  and  two.  The  first  group  of  three,  the  Burnt, 
Meal,  and  Peace  Offering,  may  be  said  to  set  forth  the 
perfect  life  of  Jesus  Christ.  They  are  Sweet  Savour 
Offerings,  and  as  such  doubtless  present  to  us  a  picture 
of  the  complete  and  perfect  obedience  and  surrender 
which  characterized  the  life  of  our  Lord  Jesus.  The 
second  group,  the  Sin  and  Trespass  Offering,  doubtless 
typifies  and  sets  forth  the  offering  and  death  of  our  Lord 
Jesus  Christ  in  both  the  active  and  passive  sense,  and  as 
rendering  perfect  satisfaction  to  God  and  to  man.  In  the 
first  group,  called  the  Sweet  Savour  Offerings,  Christ 
may  be  considered  as  giving  Himself  as  an  offering  to 
God.  It  is  to  be  noted  in  this  connection  that  the  offerer 
came  as  a  worshipper.  In  the  second  group,  called  the 
Sin  Offerings,  Christ  is  represented  as  giving  Himself 
for  the  sins  of  men.  Here  the  offerer  came  as  a  sinner 
having  guilt  upon  him  which  must  be  judicially  dealt 
with. 


190  The  Book  of  Leviticus 

(c)  The  Grades  of  the  Offerings.  The  offeriogs  ranged, 
as  to  their  nature,  all  the  way  from  a  handful  of  flour  to 
a  bullock.  This  arrangement  was  doubtless  to  teach  the 
people  that  no  poverty  could  debar  any  one  from  availing 
himself  of  presenting  an  offering  to  God,  just  as  it  is  true 
to-day  that  no  poverty  of  soul  can  debar  any  penitent 
man  from  finding  pardon  and  forgiveness.  ' '  This  is  a 
faithful  saying,  and  worthy  of  all  acceptation,  that  Christ 
Jesus  came  into  the  world  to  save  sinners  ;  of  whom  I  am 
chief "  (1  Timothy  i.  15).  Some  have  thought  that  the 
different  grades  of  offerings  indicated  the  offerer's  ap- 
preciation of  the  value  of  Christ's  redemptive  work. 
Can  this  be  true  ?  Is  it  my  appreciation  of  Christ  and 
His  work  that  saves  me?  Or  is  it  the  work  of  Christ 
itself?  Is  not  a  little  faith  real  faith,  just  as  much  as 
great  faith?  Is  not  the  dewdrop  just  as  much  real  water 
as  the  great  torrent  of  Niagara?  Is  not  a  spark  just  as 
much  real  fire  as  the  flames  that  belch  from  the  volcano  ? 
After  all,  is  it  not  Christ,  rather  than  my  faith  that 
saves  ?  Others  have  suggested  that  the  different  grades 
of  offerings  indicate  the  different  grades  of  acceptance  of 
the  offerer.  Can  this  be  true  ?  Are  not  all  souls  equally 
forgiven  if  they  are  forgiven  at  all  ?  Are  not  all  souls 
equally  accepted  in  the  Beloved  if  they  are  accepted  at 
all?  Still  others  intimate  that  the  different  grades  of 
offerings  indicate  different  aspects  of  the  value  of  Christ's 
offering  in  the  sight  of  God.  Can  this  be?  Was  not 
every  aspect  of  Christ's  redemptive  work  accomplished 
in  the  same  spirit  of  joyful  and  glad  surrender? 

One  thing  in  connection  with  the  grade  of  offerings 
that  is  constantly  insisted  on  is  that,  whether  great  or 
small,  whether  offered  by  rich  or  poor,  they  shall  be  with- 
out blemish  and  without  spot.  The  reason  for  this  is  that 
each  offering  represented  Christ  in  some  phase  of  His 
redemptive  work.    The  absolute  perfection  of  Christ  in 


The  Law  of  the  Offerings  igi 

person  aud  work  demanded,  therefore,  that  any  offer iDg 
which  typified  that  work  should  be  perfect  and  without 
blemish  (cf.  1  Peter  i.  18,  19). 

(cZ)  The  Order  of  the  Offerings.  There  are  two  ways 
of  viewing  the  order  of  the  offerings  :  Christward,  and 
Mauward  ;  from  the  view-point  of  Revelation,  and  Pre- 
sentation. The  order  in  which  the  offerings  were  de- 
livered to  Moses  began  with  the  Burnt  Offering  first, 
because  the  offerings  are  looked  at  from  the  divine  side 
as  typifying  the  work  of  Christ.  The  order  delivered 
to  the  people  and  the  priests  is  that  of  the  Sin  Offering 
first,  because  the  manward  and  human  aspect  of  the  offer- 
iugs  is  prominent. 

From  the  standpoint  of  Revelation  the  order  of  the 
offerings  presents  us  with  the  divine  arrangement,  those 
which  deal  with  the  person  of  Christ  being  placed  first, 
those  dealing  with  the  redemptive  work  of  Christ,  second. 
This  is  necessary  when  we  consider  that  no  redemptive 
work  dealing  with  the  problem  of  sin  can  be  efficacious 
unless  accomplished  by  One  who  Himself  was  divinely 
sent,  absolutely  perfect  in  nature  and  character,  and  per- 
fectly well-pleasing  to  the  Father.  So  the  first  three 
offerings,  viewed  Christward,  represent  our  Lord  Jesus 
Christ  who,  in  the  absolute  surrender  of  His  perfect  life 
unto  the  Father — it  was  such  an  One  who  made  peace. 
The  offerings  of  this  group  are  called  Sweet  Savour  Offer- 
ings. They  were  well-pleasing  to  God.  If  God  were  not 
well  pleased  with  Christ,  then  there  would  be  no  use  of 
the  offerings  which  follow.  In  the  second  group  of  offer- 
ings, the  Sin  and  Trespass  Offering,  Christ  is  presented 
as  our  sin  bearer  (Sin  Offering)  and  as  One  who  makes 
full  restitution  and  satisfaction  to  God  and  man  (Trespass 
Offeriug). 

Viewed  Manward  and  with  the  thought  of  Presenta- 
tion, the  sinner  approaches  God  by  means  of  the  Sin  and 


192  The  Book  of  Leviticus 

Trespass  Offeriug  and  thus  through  the  offering  for  sin  is 
led  to  the  Sweet  Savour  Offerings,  indicating  obedience, 
surrender,  and  acceptance  with  God.  The  Sin  and  Tres- 
pass Offering  make  expiation  for  sin.  The  Burnt  Offer- 
ing opens  the  way  for  full  surrender,  while  the  Peace  aud 
Thank  Offering  show  that  expiation  and  full  surrender 
are  followed  by  sacrifices  of  peace  and  joy.  Christ,  the 
fully  consecrated  One,  makes  propitiation  for  the  sins 
of  man,  while  man,  through  that  propitiation,  is  led  to 
the  consecration  of  his  life  to  God. 

The  Five  Offerings 

First  Group  (i.  1-iii.  17). 

First.  The  Burnt  Offering  (i.  1-17).  This  is  called  the 
Burnt  Offering  because  the  entire  offering  was  burned. 
It  is  the  ascending  offering  as  contrasted  with  the  de- 
scending offering  (the  Sin  Offering).  It  may  be  viewed 
in  a  twofold  manner :  Christward,  and  in  its  relation  to 
the  believer. 

Viewed  Christward,  it  typifies  the  personal  consecra- 
tion and  the  absolute  surrender  of  Christ  to  the  Father. 
The  blood  of  this  offering  is  said  to  ascend,  just  as  the 
odour  of  a  sweet-smelling  sacrifice  ascends  to  heaven  and 
is  in  contrast,  as  we  have  said,  with  the  Sin  OfferiDg,  the 
blood  of  which  descends.  Every  detail  of  this  sacrifice 
points  to  Jesus  Christ.  The  offering  must  be  a  male  and 
without  blemish,  on  the  head  of  which  the  priest  must 
lean  his  hands  heavily.  So  Christ  was  without  blemish 
and  without  spot  (Ephesians  v.  2  ;  1  Peter  i.  18,  19).  It 
was  on  the  sacred  head  of  Christ  that  the  sins  of  the  world 
leaned  hard.  **  And  the  Lord  hath  laid  (made  to  lean  or 
fall  heavily)  on  him  the  iniquity  of  us  all  "  (Isaiah  liii.  6 
Hebrew).  With  this  offering,  as  with  Christ,  God  was 
well  pleased  (Matthew  iii.  16,  17).  If  God  had  not  been 
pleased  with  Christ,  there  would  be  no  hope  for  us. 


The  Law  of  the  Offerings  193 

Viewed  with  relation  to  the  believer,  it  shows  that  God 
accepts  him  in  Christ  and  that  He  is  well-pleasing  in  the 
Beloved  ;  that  God  has  ''his  inheritance  in  the  saints'^ 
and  that  He  is  well  pleased  with  us  in  Christ  (Ephesians 
i.  6,  18).  It  should  be  noted  that  in  every  case  (in  Pre- 
sentation) the  Burnt  Offering  was  offered  after  the  Sin 
Offering  ;  it  was  offered  daily,  reminding  us  of  the  need 
of  constant  daily  surrender  (Eomans  vii.  6,  13-22).  It 
must  be  a  male  of  the  flock,  thus  typifying  the  surrender 
of  the  best  we  have.  The  offering  ascends  unto  God, 
thus  intimating  that  we  are  to  seek  those  things  that 
are  above  where  our  life  is  hid  with  Christ  (Colossians 
iii.  1-3)  and  that  our  citizenship  is  in  heaven  (Philip- 
pians  iii.  20). 

The  Burnt  Offering  could  be  an  offering  from  the  herd, 
from  the  flock,  or  from  among  the  fowls,  probably  de- 
termined by  one's  ability  and  position  in  life.  God  is 
worthy  of  the  best  we  have  (2  Samuel  xxiv.  24).  This 
spirit  must  characterize  our  offering,  which  must  be  pre- 
sented "before  the  Lord,'' indicating  an  offering  made 
with  the  consciousness  of  God's  presence. 

It  is  interesting  to  note  the  words  ' '  He  shall  lay  the 
wood  in  order  upon  the  altar ' '  (i.  7,  8).  This  phrase  is 
emphasized  again  and  again.  God  is  a  God  of  order  and 
not  confusion  (1  Corinthians  xiv.  40).  The  same  thing 
is  true  of  the  attire  of  the  priests  when  presenting  them- 
selves to  God.  One  sometimes  wonders  if  this  does  not 
bring  home  the  lesson  that  we  need  to  be  careful,  neat, 
and  orderly  in  our  attire,  and  presentation  of  ourselves 
before  God. 

Second.  The  Meal  Offering  (ii.  1-16).  This  offering 
signifies  the  consecration  of  one's  life-work  to  God.  It 
was  bloodless  because  not  expiatory.  Of  course,  pri- 
marily, it  typifies  the  consecration  of  Christ  in  His  life 
and  character.     It  is  never  separated  from  the  Burnt 


194  The  Book  of  Leviticus 

Offering  (cf.  xxiii.  18).  It  could  consist  of  bruised 
wheat,  scorched  ears,  biood,  or  a  drink  offering.  Leaven 
and  honey,  signifying  impurity  of  life,  were  prohibited 
in  this  sacrifice.  Frankincense,  indicating  a  fragrant 
life,  and  salt,  standing  for  faithfulness  to  the  covenant, 
were  to  be  component  parts  of  the  offering.  The  Meal 
Offering  is  called  ''Corban,"  that  is,  a  gift,  thereby  sig- 
nifying that  the  offerer  recognized  that  all  his  life  and 
possessions  belonged  to  God.  Such  a  surrendered  life, 
in  all  its  detail  and  minatia,  is  set  forth  by  this  offering, 
just  as  such  a  surrendered  life  as  a  whole  is  signified  by 
the  Bui'nt  Offering.  ''Jesus  saith  unto  them.  My  meat 
is  to  do  the  will  of  him  that  sent  me,  and  to  finish  his 
work"  (John  iv.  34).  How  wondrously  the  perfect 
righteousness  of  Christ  is  provided  for  unrighteous  man  ! 
What  a  wonderful  picture  of  the  believer's  fellowship 
with  God  in  and  by  a  holy  life,  and  what  a  warning  that 
he  should  leave  out  of  his  life  and  service  all  that  is  im- 
pure and  corrupt.  The  believer  recognizes  the  supremacy 
of  God  in  all  his  life,  and  gladly  submits  to  it  by  the 
offering  of  himself  and  his  gifts  in  loyal  service. 

Third.  The  Peace  Offering  (iii.  1-17).  This  is  the 
most  joyful  of  all  the  offerings.  It  speaks  of  communion 
with  God.  It  is  an  offering  not  for  peace,  but  because  of 
peace.  The  female  of  the  flock  could  be  offered  as  a  sac- 
rifice because  the  effect  of  the  atonement,  rather  than  the 
act  of  atonement  itself,  is  set  forth.  It  follows  the  Burnt 
Offering  because  the  Burnt  Offering  is  its  ground  (cf. 
Romans  v.  1).  It  was  a  joint  feast,  a  sacrificial  meal,  in 
which  God,  the  priests,  and  the  offerer  partook.  Because 
of  the  Burnt  Offering  God,  Christ,  and  the  believer  re- 
joice together  in  fellowship  in  the  Peace  Offering  (cf. 
1  John  i.  3).  We  have  peace  with  God  which  is  the  peace 
of  relationship  (Romans  v.  1).  We  have  the  peace  of 
God  which  is  the  peace  of  security  (Philippians  iv.  7 ; 


The  Law  of  the  Offerings  195 

Isaiali  xxvi.  3).  We  have  peace  from  God  which  is  the 
peace  of  satisfaction  flowing  into  the  heart  (1  Corinthians 
i.  3).  All  this  peace  is  through  Christ  who  Himself  is 
our  peace  (cf.  E^jhesians  ii.  14).  It  is  to  be  noted  that 
only  those  who  were  clean  could  participate  in  this  offer- 
ing (vii.  20,  21).  So  only  those  who  have  been  cleansed 
from  sin  can  have  real  peace.  There  can  be  no  com- 
munion if  one  is  living  in  known  sin  (1  John  i.  5-7). 
Of  course,  if  any  Israelite  had  sinned  and  thereby  become 
unclean,  he  could  come,  and,  by  confession  of  his  sin,  be 
cleansed,  and  thus  enter  into  fellowship  with  God  again 
(xxii.  10-25).  Thus  such  uncleanness  did  not  prove  that 
one  was  not  an  Israelite,  but  only  that  it  hindered  fellow- 
ship. No  foreigner  or  stranger  had  this  privilege.  The 
Peace  Offering  looked  backward  and  forward — back- 
ward to  the  Burnt  Offering,  forward  to  a  communion. 
Thus  it  reminds  us  of  the  Lord's  Supper.  It  follows 
the  Burnt  Offering  and  Meal  Offering,  for  only  on  the 
ground  for  which  these  offerings  stand  could  peace  really 
ensue. 

The  Second  Group— The  Sin  Sacrifices  (iv.  1-vi.  7). 
As  we  have  already  seen,  there  were  three  classes  of  offer- 
ings :  Those  of  Expiation  (Sin  Offering  and  Trespass 
Offering),  those  of  Consecration  (Burnt  Offering  and 
Peace  Offering),  and  that  of  Communion  (the  Meal 
Offeriug). 

We  deal  now  with  the  offerings  dealing  with  Expiation 
and  Propitiation — The  Sin  and  Trespass  Offering.  It  is 
somewhat  difficult  to  distinguish  absolutely  between  the 
Sin  and  Trespass  Offering.  It  has  been  said  that  the  Sin 
Offering  deals  with  the  sinner  and  not  his  sin,  and  for 
this  reason  the  priest,  ruler,  and  congregation  are  men- 
tioned ;  whereas  the  Trespass  Offering  deals  with  sin  and 
not  the  sinner,  and  for  this  reason  swearing,  uncleanness, 


196  The  Book  of  Leviticus 

theft,  etc.,  are  spoken  of  in  connection  with  the  sacrifice. 
The  Sin  Offering  shows  what  we  are — forgiven  ;  the  Tres- 
pass Offering,  what  we  have  done.  The  Sin  Offering 
deals  with  willful,  known  sins,  sins  of  commission  ;  the 
Trespass  Offering  with  sins  of  ignorance  and  omission. 
The  Sin  Offering  deals  with  expiation  and  has  reference 
to  God.  The  Trespass  Offering  deals  with  the  satisfaction 
as  regards  the  sin  of  man.  Both  the  Sin  and  Trespass 
Offerings  set  forth  that  expiation  takes  place  by  an  ade- 
quate penalty  and  satisfaction,  by  a  perfect  reparation 
for  the  wrong  done.  So  Jesus  Christ,  our  Eedeemer, 
bore  the  penalty  due  our  sins  and  made  redress  for  every 
broken  claim  of  God. 

First.  The  Sin  Offering  (iv.  1-35).  The  Sin  Offering 
is  the  last  of  the  order  in  which  God  gave  the  ritual  to 
Moses,  although  it  is  the  first  in  the  order  of  presentation 
on  the  part  of  man,  for,  as  we  have  seen,  viewed  from 
Christ's  side,  the  fitness  of  Christ  to  perform  the  redemp- 
tive work  is  the  vital  thing  ;  whereas  from  man's  side, 
sin  must  be  put  away  before  he  can  be  well-pleasing  to 
God. 

The  Sin  Offering  stands  absolutely  for  atonement  and 
typifies  our  Lord  Jesus  Christ  who  was  made  sin  for  us. 
^'  Him  who  knew  no  sin  he  made  to  be  sin  on  our  behalf; 
that  we  might  become  the  righteousness  of  God  in  him  " 
(2  Corinthians  v.  21,  R  V.).  The  word  used  for  sin  and 
sin-offering  is  the  same,  showing  how  completely  Christ 
identified  Himself  with  sin.  Christ  took  the  sinner's 
place.  That  is  the  prominent  thought  in  this  offering 
which  places  the  emphasis  on  the  sinner  more  than  on 
his  sin.  Expiation  for  sin  is  brought  about  by  a  substi- 
tuted life  only.  In  Isaiah  liii.  10  Christ  is  set  forth  as  a 
Sin-Offering.  This  offering  presents  us  with  a  wonder- 
ful picture  of  Christ  on  the  cross  as  the  great  Sin  Bearer. 

This  offering  was  made  when  the  conscience  of  the 


The  Law  of  the  Offerings  197 

priests,  the  cougregation,  or  the  nation  began  to  work 
and  thus  aroused  these  classes  to  the  need  of  atonement 
(iv.  14,  23,  28). 

There  is  no  eating  of  this  offering  either  on  the  part  of 
the  priests  or  people.  Certain  parts  of  the  offering  were 
burned  '^without  the  camp  ^^  by  which  is  meant  the  place 
of  the  condemned ;  so  Chiist  suffered  *^  without  the  camp  " 
(cf.  Hebrews  xiii.  13). 

The  lessons  the  believer  may  derive  from  the  Sin- 
Offering  are  many.  He  learns  that  he  must  come  before 
God  in  the  person  of  a  substitute.  Such  a  substitute  is 
absolutely  imperative,  as  is  also  such  an  offering.  Other 
offerings  may  be  voluntary,  but  not  this  one.  When 
conscience  convicts  one  of  sin  there  should  be  an  im- 
mediate seeking  of  the  cleansing  blood  of  Christ.  This 
is  true  not  only  of  willful  sins  but  also  of  sins  of  igno- 
rance, sins  that  surprise  us  or  are  the  result  of  inattention 
or  neglect,  for  ignorance  does  not  excuse  the  guilt  of  sin. 
The  sins  referred  to  here  are  sins  done  unwittingly  as 
contrasted  with  sins  committed  with  a  high  hand,  or,  as 
David  calls  them,  ^* presumptuous  sins"  (Psalm  xix. 
12,  13).  Sins  of  ignorance  incur  guilt  and  need  the 
cleansing  blood  of  Christ; ;  for  this  reason  there  is  no  such 
thing  as  sinless  perfection.  On  the  matter  of  willful  sin 
and  the  awful  guilt  incurred  thereby  see  Numbers  xv. 
30,  31 ;  Psalm  xix.  12,  13  ;  Hebrews  x.  26-29.  Possibly 
by  willful  sin  in  this  connection  is  meant  persistent, 
habitual,  unrepentant  sin,  and  describes  an  attitude, 
probably,  rather  than  a  specific  act,  for  surely  no  sin, 
even  a  sin  willfully  committed,  is  beyond  the  pardoning 
grace  of  God  (cf.  Isaiah  i.  18  ;  1  Timothy  i.  16). 

Second.  The  Trespass  Offering  (v.  1-vi.  7).  Both  the 
Sin  and  Trespass  Offerings  deal  with  expiation  by  an 
adequate  penalty,  and  satisfaction  by  the  perfect  repara- 
tion for  the  wrong  done.     So  Jesus  Christ,  our  Redeemer, 


198  The  Book  of  Leviticus 

bore  the  penalty  due  for  every  sin  and  made  redress  for 
every  broken  claim  of  God. 

The  Trespass  Offering,  or  debt-offering  as  it  is  some- 
times called,  was  offered  on  three  particular  occasions  : 
First,  in  behalf  of  the  ignorant  trespass  in  holy  things. 
Sin  is  sin  whether  recognized  by  us  as  such  or  not. 
Second,  because  of  the  breaking  of  the  commandments 
of  God,  even  ignorantly.  Ignorance  does  not  excuse 
guilt.  Tliird,  for  injury  to  or  defrauding  of  a  neighbour. 
Sin  against  a  neighbour  is  looked  upon  as  a  sin  against 
God.  The  idea  of  compensation  or  restitution  is  promi- 
nent in  this  offering.  So  Christ  not  only  made  complete 
expiation  for  us,  but  also  complete  redress  for  every  sin. 

The  practical  lesson  to  be  derived  from  this  offering  is 
that  it  is  not  enough  to  confess  our  sins  unto  God.  We 
must  also  make  restitution  for  the  wrong  we  have  done 
and  make  it  right  so  far  as  it  lies  in  our  power.  We 
have  then  a  right  to  expect  that  our  offering  will  be  ac- 
cepted (v.  5 ;  Numbers  v.  7,  8 ;  Matthew  v.  22,  23). 
Where  wrong  had  been  committed  against  God,  sacrifice 
was  first  made,  then  restitution  ;  where  the  wrong  had 
been  committed  against  man,  restitution  was  first  made, 
then  sacrifice  (cf.  Matthew  v.  22,  23). 

2.  The  Laws  of  the  Offerings  (vi.  8-vii.  38).  ''The 
laws  of  the  offerings  "  are  found  as  follows  :  The  law  of 
the  Burnt  Offering  (vi.  8-13)  ;  of  the  Meal  Offering  (vi. 
14-23)  ;  of  the  Sin  Offering  (vi.  25-30)  ;  of  the  Trespass 
Offering  (vii.  1-7)  ;  of  the  Peace  Offering  (vii.  11-34). 

The  laws  of  the  offerings  concern  themselves,  first, 
with  the  sacrifices  known  as  the  bloody  offerings,  namely, 
the  Burnt,  Peace,  Sin,  and  Trespass  Offering.  Our  at- 
tention is  drawn  to  two  main  thoughts  regarding  these 
offerings  :  first,  the  kind ;  second,  the  process  of  the 
offering. 


The  Law  of  the  Offerings  199 

(a)  The  Law  of  the  Bloody  Sacrifices.  They  may  be 
of  the  cattle,  the  flocks,  or  from  among  the  fowls.  All 
those  animals  which  live  by  the  death  of  others,  the 
carnivora,  are  excluded  from  these  sacrifices,  for  they 
could  not  in  any  sense  represent  and  typify  our  Lord 
Jesus  Christ. 

The  animals  offered  must  be  clean  and  without  blemish. 
The  reason  for  this  also  is  because  they  represent  Christ 
(Hebrews  ix.  14).  Further,  we  should  not  offer  to  God 
what  we  cannot  use  ourselves.  It  is  a  fault  as  serious  as 
this  that  God  finds  with  the  people  of  Malachi's  time 
(Malachi  i.  6-13).  Even  in  the  unbloody  offering  when 
wheat  was  presented,  it  must  be  the  best  of  the  product 
— oi  fine  flour. 

Only  those  animals  among  the  clean  animals  which 
were  domesticated  could  be  offered,  thereby  indicating 
that  we  should  offer  to  God  that  which  has  cost  us  care 
and  love.  So  is  it  in  the  Meal  Offering — not  that  which 
grows  spontaneously,  but  that  which  is  of  cultivated 
growth  and  requires  labour  is  allowed  to  be  offered. 

Attention  is  drawn  to  the  fact  that  there  are  different 
grades  of  offerings.  No  one  is  so  poor  as  not  to  be  able 
to  bring  an  offering.  No  poverty  can  debar  anybody 
from  availing  himself  of  God's  offer  of  redemption. 

(h)  The  Process  of  the  Offerings  (cf.  chap.  i.).  This 
j)rocess  consists  of  five  steps  : 

First.  The  presentation  of  the  offering.  The  offerer 
must  bring  his  own  offering  and  present  it  himself 
(i.  2,  3).  There  were  other  parts  of  the  ceremony  which 
could  be  performed  by  proxy,  which  the  priests  could 
perform  in  place  of  the  offerer,  but  the  victim  must  be 
brought  by  the  one  offering  it.  The  presentation  must 
be  in  faith.  It  is  to  be  ^*  accepted  for  him  "  or  in  his 
place.  Further,  it  must  be  presented  at  the  door  of  the 
Tabernacle  (cf.  xvii.  3,  4,  5,  9),  that  is  to  say,  it  must  be 


200  The  Book  of  Leviticus 

presented  publicly.  Death  was  the  penalty  for  present- 
ing the  offering  elsewhere. 

The  lesson  we  learn  from  the  presentation  of  the  offer- 
ing is  that  every  man  must  accept  Christ  personally  for 
himself.  He  must,  by  faith,  look  upon  Christ  as  the 
One  provided  as  his  substitutionary  offering.  He  must 
not  only  receive  Christ  personally,  but  must  also  make 
public  confession  of  that  acceptance. 

Second.  The  laying  of  the  hands  of  the  offerer  upon 
the  head  of  the  sacrifice  (i.  4).  Ko  proxy  was  allowed  in 
this  act.  It  must  be  the  offerer's  own  hands  that  are 
laid  upon  the  offering,  thus  signifying  his  identification 
with  the  victim,  and  the  transference  of  his  sin  and  guilt 
to  the  innocent  victim  (cf.  xvi.  21 ;  Psalm  Ixxxviii.  7). 
Such  an  actual  identification  was  necessary  in  order  to 
make  atonement,  that  is,  to  cover  the  sinful  offerer  from 
the  gaze  of  God  who  is  of  too  pure  eyes  to  behold  evil. 
The  eye  of  God  then  rests  upon  the  victim  and  not  upon 
the  offender. 

So  in  Isaiah  liii.  6 — *^A11  we  like  sheep  have  gone 
astray ;  we  have  turned  every  one  to  his  own  way  ;  and 
the  Lord  hath  laid  on  him  the  iniquity  of  us  all ' ' — we 
are  taught  that  Christ  is  the  One  on  whom  our  sins  were 
laid  (cf.  Psalm  Ixxxviii.  7  ;  2  Corinthians  v.  21). 

**  My  faith  would  lay  her  hand  on  that  dear  head  of  thine; 
While  like  a  penitent  I  stand,  and  there  confess  ray  sin.'* 

*'  I  lay  my  sins  on  Jesus,  the  spotless  Lamb  of  God ; 
He  bears  them  all  and  frees  me  from  the  accursed  load.'* 

Third.  The  killing  of  the  offering.  The  offerer  must 
kill  it  himself  (i.  5,  6).  On  the  victim  with  which  he 
has  identified  himself  must  the  stroke  fall.  Shall  we  ever 
see  Christ  as  our  own  personal  Saviour  until  we  have  re- 
alized that  it  was  our  personal  sin  that  nailed  Him  to  the 


The  Law  of  the  Offerings  201 

cross?  Not  so  much  the  sins  of  the  world,  nor  the  sins 
of  others,  but  my  sin  nailed  Him  to  the  cross.  We  are 
crucified  with  Him. 

Fourth.  The  sprinkling  of  the  blood  (i.  5).  This  was 
the  work  of  the  priest.  The  work  of  the  offerer  was  done 
when  the  sacrifice  was  killed.  It  was  necessary,  however, 
that  the  blood  of  atonement  be  sprinkled  on  the  altar,  and 
thus  the  blood,  which  represented  the  life,  be  brought 
into  the  presence  of  God.  This  the  priest  alone  could  do, 
for  the  way  into  the  holiest  was  not  yet  made  plain  for  all 
men.  So  is  it  with  us.  Having  become  by  faith  identi- 
fied with  Jesus  Christ  as  our  sin-bearer,  we  must  then 
leave  it  to  our  great  High  Priest  to  intercede  for  us  in 
the  holy  place  into  which  He  has  entered  with  His  own 
blood. 

Fifth,  and  finally.  The  burning  of  the  offering  (i.  6-9  ; 
xii.  13,  17).  The  burning  indicated  the  complete  conse- 
cration of  the  victim  and  the  life  to  God,  such  a  consecra- 
tion as  is  always  absolutely  necessary  to  true  worship. 
The  burning  was,  in  a  sense,  God's  acceptance  of  the 
offering.  In  the  Burnt  Offering  the  entire  sacrifice  was 
burned ;  there  was  nothing  left  for  offerer  or  priest ; 
everything  was  for  God.  The  burning  indicated  also 
that  the  offering  had  passed  even  beyond  the  recall  of  the 
offerer.  So  God  accepted  Christ's  work  for  us,  the  proof 
of  which  lay  in  the  resurrection  from  the  grave,  the  ex- 
altation to  His  own  right  hand,  together  with  the  descent 
of  the  Spirit  at  Pentecost.  The  Holy  Spirit  is  given  to 
us  as  a  seal  of  the  acceptance  of  Christ's  work  with  God 
(Acts  ii.  32-34 ;  Eomans  viii.  14r-16  ;  Galatians  iv.  6 ; 
Ephesians  i.  13,  14). 


n 

The  Law  of  the  Priesthood — Mediation 

{Chapters  viii.-x.) 

THIS  section  deals  with  the  introduction  and  in- 
auguration of  the  office  of  the  priesthood.  Up 
to  this  point  in  the  divine  revelation,  it  would 
seem  that  the  head  of  the  family  had  acted  as  the  priest. 
Now,  the  tribe  of  Levi  and  the  house  of  Aaron  are  chosen 
as  mediators  between  God  and  the  people. 

Priesthood  is  essential  to  every  religion.  There  is  no 
direct  intercourse  with  God.  Mediation  is  absolutely 
necessary.  The  word  *' priest'^  is  a  sacred  word  and 
ought  always  to  carry  with  it  the  sense  of  sacredness.  It 
is  a  name  which  should  signify  one  who  stands  between 
God  and  ;the  people  in  a  spiritual  office.  In  that  sense 
the  office  of  the  priesthood  was  typical  of  Christ,  for  there 
is  now  one  mediator  between  God  and  man,  even  Christ 
Jesus  (cf.  1  Timothy  ii.  5).  The  Levites  were  chosen  to 
minister  in  the  priest^ s  office  and  to  separate  themselves 
exclusively  to  sacred  service. 

This  section  (chaps,  viii.-x.)  contains  three  leading 
thoughts :  The  Consecration  of  Aaron  and  his  sons 
(chap,  viii.) ;  The  Work  of  the  Priests — for  themselves 
and  the  people  (chap,  ix.) ;  The  Punishment  of  the 
Priests  (chap.  x.). 

I.  The  Consecration  of  Aaron  and  His  Sons 
(chap.  viii.).  Verses  1-9  set  forth  the  preparation  of 
Aaron  and  his  sons ;  verses  10-24,  their  anointing  or 
inauguration  into  office ;  verses  25-36,  the  nature  of  the 

202 


The  Law  of  the  Priesthood  203 


sacrifice  tbey  were  to  offer.  It  is  interesting  to  note 
the  particulars  regarding  the  office  of  the  priesthood, 
especially  that  of  the  high  priest.  He  must  be  wholly 
without  physical  defect  j  harmonious  in  his  domestic 
relationships  ;  thoroughly  set  apart  unto  God,  not  being 
allowed  to  lay  aside  his  vows  of  dedication  even  in  case 
of  the  death  of  a  member  of  his  family  (xxi.  11).  His 
body  was  first  washed  with  clear  water.  He  was  then 
invested  with  the  robes  of  the  priestly  office.  Blood  was 
taken  from  the  offering  and  put  upon  his  right  ear,  the 
thumb  of  the  right  hand,  and  the  toe  of  his  right  foot. 
He  was  then  anointed  with  oil  and  blood,  after  which 
there  was  a  retirement,  probably  for  meditation  and 
prayer,  of  seven  days  (viii.  31-36 ;  ix.  1 ;  cf.  the  ten 
days  waiting  at  Pentecost,  Acts  ii.  1).  At  the  close  of 
this  retirement  the  priest  was  ready  to  pronounce  the 
priestly  blessing  upon  the  people  (ix.  23). 

2.  The  Work  of  the  Priests  (chap.  ix.).  The  work 
of  the  priests  consisted  in  an  offering  for  themselves 
(ix.  1-14)  and  then  an  offering  for  the  people  (ix.  15-24). 

3.  The  Punishment  of  the  Priests — The  Sin  of 
Nadab  and  Abihu  (chap.  x.).  This  extreme  punishment 
was  doubtless  necessary  at  the  beginning  of  the  office  of 
the  priesthood  in  order  to  teach  both  priests  and  people 
the  sacredness  of  the  office.  It  reminds  us  of  the  extreme 
punishment  visited  upon  Ananias  and  Sapphira  in  the 
early  days  of  the  Christian  Church  when  God  would  im- 
press upon  His  people  the  sacredness  of  that  institution 
(Acts  V.  1-11). 

The  sin  of  ^adab  and  Abihu  consisted  of  disobedience 
to  a  known  command.  The  censers,  which  represented, 
probably,  the  prayers  of  the  people,  were  to  be  lighted 
from  fire  taken  from  the  brazen  altar  on  which  atonement 


204  The  Book  of  Leviticus 

had  been  made  for  the  sins  of  the  people.  Prayer  is  ac- 
ceptable unto  God  only  on  the  ground  of  the  redemptive 
work  of  our  Lord  Jesus  Christ.  It  is  in  His  name,  and 
in  His  name  alone,  that  prayer  has  any  efficacy.  The 
sacrifices  and,  indeed,  every  detail  of  the  Levitical  sys- 
tem, typified  our  Lord  Jesus  Christ  and  His  work  for  our 
redemption.  Nadab  and  Abihu,  therefore,  in  lighting 
the  censers  with  strange  fire  did  violence  not  only  to  the 
commandment  of  God,  but  to  the  typical  significance  of 
the  proper  Levitical  procedure  in  this  case.  One  some- 
times wonders,  from  the  injunction  in  verses  8-11,  as  to 
whether  Nadab  and  Abihu  had  not  indulged  overmuch 
in  wine  drinking. 


ni 

The  Laws  of  Clean  and  Unclean — The  Walk 

with  God  through  Separation 
(Chapters  xi.-xvi.) 

THIS  section  has  a  very  intimate  relation  to  the 
two  main  sections  preceding  it.  We  have  al- 
ready been  taught  that  the  way  to  God,  that  is, 
the  way  to  find  pardon  and  favour  with  God,  is  through 
the  offering  of  divinely -appointed  sacrifices  (I),  which 
must  be  offered  through  a  divinely-appointed  priest- 
hood (II).  The  people  having  by  the  use  of  these  di- 
vinely-appointed means  been  accepted  into  favour  and 
fellowship  with  God,  the  question  now  arises,  What 
kind  of  a  life  should  such  chosen  people  live  in  order  to 
maintain  that  fellowship  into  which  they  have  been  intro- 
duced ?  What  are  the  things  which  separate  from  God  t 
The  answer  is  found  in  section  III,  dealing  with  the  laws 
of  clean  and  unclean. 

Two  kinds  of  uncleanness  are  dealt  with  :  Ceremonial 
(chaps,  xi.-xvi.),  that  which  arises  from  the  use  of  certain 
foods,  the  coming  into  contact  with  dead  bodies,  the  dis- 
ease of  leprosy  and  various  kinds  of  sickness ;  Moral  un- 
cleanness (chaps,  xvii.-xxvii.),  which  was  occasioned  by 
transgression  of  God^s  Moral  Law  whether  written  in  the 
heart  or  on  tables  of  stone. 

The  moral  offenses  dealt  with  in  these  chapters  are 
of  two  kinds :  First,  Willful,  known  sin.  Such  disobedi- 
ence merits  punishment.  No  one  can  sin  with  impunity. 
No  willful  sin  is  settled  merely  by  sacrifice  ;  some  pun- 
ishment must  be  meted  out  for  it.    Second,  Sins  of  ig- 

205 


2o6  The  Book  of  Leviticus 

norauce,  for  which  atonement  was  made  by  offerings  and 
compensation.  Very  light  cases  might  be  atoned  for  by 
certain  ceremonials  of  washing ;  whereas  graver  cases 
called  for  sacrifices. 

The  section  we  are  now  dealing  with  (III)  deals  with 
Ceremonial  uncleanness  (chaps,  xi.-xvi.). 

I.  The  Uncleanness  Which  Comes  From  Partici- 
pating in  Certain  Kinds  of  Food  and  the  Coming  Into 
Contact  With  Unclean  Bodies  (chap.  xi.).  Unclean 
beasts  (xi.  1-8),  fishes  (xi.  9-12),  birds  (xi.  13-19),  creep- 
ing things  (xi.  20-29)  that  are  unfit  for  food  are  enumer- 
ated. Uncleanness  which  comes  from  contact  with  dead 
bodies  or  the  handling  of  utensils  which  render  one  un- 
clean is  dealt  with  in  verses  41-45. 

The  Meaning  of  these  Laws  to  Israel.  Unquestion- 
ably, the  regulation  regarding  prohibited  foods  is  related 
to  the  holiness  of  God.  This  is  clear  from  verses  43-45 — 
^'Ye  shall  not  make  yourselves  abominable  with  any 
creeping  thing  that  creepeth,  neither  shall  ye  make 
yourselves  unclean  with  them,  that  ye  should  be  defiled 
thereby.  For  I  am  the  Lord  your  God  :  ye  shall  there- 
fore sanctify  yourselves,  and  ye  shall  be  holy ;  for  I  am 
holy  :  neither  shall  ye  defile  yourselves  with  any  manner 
of  creeping  thing  that  creepeth  upon  the  earth.  For  I 
am  the  Lord  that  bringeth  you  up  out  of  the  land  of 
Egypt,  to  be  your  God  :  ye  shall  therefore  be  holy,  for 
I  am  holy.^^  The  habits  of  the  unclean  animals  speci- 
fied were  typical  and  suggestive  of  moral  vices  that  were 
to  be  avoided  by  those  who  would  live  a  holy  life. 

A  vital  connection  between  the  soul  and  body  (xi.  44) 
is  intimated  by  these  laws  of  clean  and  unclean.  The 
food  eaten  by  an  animal  determines  its  nature.  We 
know  the  nature  of  animals  when  we  know  whether  they 
eat  herbs  or  meat.     So  there  is  a  relation  between  the 


The  Laws  of  Clean  and  Unclean  207 

soul  and  body  of  mau.  Certain  kinds  of  food  affect  a 
man's  moral  nature.  That  is  probably  the  reason  why 
meat  is  forbidden  in  Lenten  season  by  some  religious 
people.  There  are  certain  sins  which  cannot  be  cast 
out  ' '  except  by  prayer  and  fasting, ' '  or,  in  other  words, 
by  change  of  diet,  or  refraining  from  certain  foods. 

The  laws  of  clean  and  unclean  undoubtedly  had  for 
their  purpose  the  separation  of  the  nation  of  Israel  from 
the  heathen  peoples  surrounding  them  (xx.  24,  25). 
Hospitality  towards  their  neighbours  would  be  an  im- 
possible thing  without  participation  with  them  in  their 
food,  and  Israel  could  not,  by  virtue  of  these  divine 
laws,  partake  of  much  of  the  food  offered  them  by  the 
people  of  the  surrounding  nations.  Consequently  free 
intercourse  and  hospitality  between  them  was  impossible. 
This  was  true  in  the  case  of  Abraham,  Joseph,  and 
Daniel  (cf.  Daniel  i.  8-16).  So  Israel  could  not  partake 
of  heathen  feasts  on  that  account. 

These  laws  were  doubtless  to  cultivate  self-denial  and 
restraint  on  the  part  of  God's  people.  Such  discipline 
and  restraint  are  necessary  to  the  existence  of  a  holy 
people.  That  God  had  certain  hygienic  and  sanitary 
reasons  for  the  promulgation  of  these  laws  is,  we  think, 
unquestionable.  Animals  that  are  unclean  in  their 
method  of  eating  breed  disease  and  death.  Those 
animals,  therefore,  that  live  on  the  flesh  of  others  or 
that  are  parasites  surely  breed  disease  and  militate 
against  longevity.  We  know  that  the  flesh  of  certain 
animals  conveys  disease  and  that  certain  forms  of  sick- 
ness are  communicated  to  man  by  animals.  We  know, 
too,  that  the  Hebrews,  who,  to  some  extent,  obey  these 
laws,  are  the  healthiest  and  longest-lived  people  on 
earth. 

The  Meaning  of  these  Laws  to  Us  To-day.  They 
unquestionably  are  not  bindiug    upon    Christians    (cf. 


2o8  The  Book  of  Leviticus 

Colossians  ii.  16,  20,  23).  They  do,  however,  impress 
upon  us  the  necessary  relationship  between  a  man's  diet 
and  his  morality.  We  judge  of  the  grade  of  the  civiliza- 
tion of  a  people  very  largely  by  what  they  eat.  The 
nations  that  eat  the  forbidden  and  creeping  things 
mentioned  in  this  chapter  are,  we  know,  in  a  low 
state  of  morality,  mentality,  and  civilization.  The 
higher  in  the  scale  of  civilization  any  nation  attains, 
and  the  more  cultured  it  becomes,  the  more  does  it 
follow  the  laws  of  clean  foods  as  here  set  forth. 

These  laws  impress  upon  the  believer  to-day  the  fact 
that  the  religious  requirements  of  God  have  to  do  with 
the  body  as  well  as  with  the  soul,  with  eating  and  drink- 
ing as  well  as  with  singing  and  praying.  The  body 
of  the  believer  is  redeemed  and  is  the  temple  of  God 
(Romans  xii.  1  ;  1  Corinthians  iii.  16,  17  ;  vi.  19,  20). 
The  Christian's  eating  and  drinking  must  be  in  accord- 
ance with  God's  law  (1  Corinthians  x.  31  ;  chap.  viii.  ; 
Romans  xiv.).  Therefore,  the  Christian  who  persists  in 
eating  and  drinking  certain  foods  which  he  knows  in- 
jure his  health  or  defile  his  body,  is  not  only  breaking 
the  law  of  hygiene  but  also  the  law  of  holiness,  and  is 
committing  a  sin  which  needs  atonement  (cf.  Romans 
xiv.  21-23). 

Of  course,  no  man  can  follow  out  such  a  regime  and  it 
not  cost  him  something  to  do  it.  For  this  reason,  in 
case  of  defilement,  certain  vessels  were  to  be  broken 
(xi.  33),  stoves  to  be  destroyed  (xi.  35),  and  even  seed 
(xi.  37)  demolished  when  tainted.  Nor  could  an  Israelite 
be  clean  without  much  care  and  trouble,  for  frequent 
washings  and  offerings  were  called  for  ;  but  then  these 
were  covenant  people  just  as  believers  are  Christian 
people,  and  such  people  will  do  many  things  which  the 
world  sees  no  necessity  for  doing  (cf.  Matthew  v.  47). 

These  laws  of  clean  and  unclean  are,  it  seems  to  us, 


The  Laws  of  Clean  and  Unclean  209 

the  best  way  to  deal  with  such  questions  as  the  habit 
of  smoking,  liquor,  theater-goiug,  and  other  habits  that 
many  claim  are  defiling  in  their  nature.  *' Nevertheless 
the  foundation  of  God  standeth  sure,  having  this  seal, 
The  Lord  knoweth  them  that  are  his.  And,  Let  every 
one  that  nameth  the  name  of  Christ  depart  from  iniquity. 
But  in  a  great  house  there  are  not  only  vessels  of  gold 
and  of  silver,  but  also  of  wood  and  of  earth  ;  and  some 
to  honour,  and  some  to  dishonour.  If  a  man  therefore 
purge  himself  from  these,  he  shall  be  a  vessel  unto 
honour,  sanctified,  and  meet  for  the  master's  use,  and 
prepared  unto  every  good  work  ''  (2  Timothy  ii.  19-21). 

2.  Family  Uncleanness  or  Uncleanness  from  Nat- 
ural Causes  (chap.  xii.).  It  is  difficult  to  see  wherein 
the  birth  of  a  child  is  considered  among  the  laws  of  the 
unclean  unless  it  be  that  God  would  have  His  people  re- 
member, every  time  a  child  is  born  into  the  world,  the 
connection  of  that  birth  with  the  fall  of  man  and  the 
curse  pronounced  upon  woman  because  of  sin,  as  set  forth 
in  Genesis  iii.  That  sin  is  transmitted  by  human  gener- 
ation is  evident  from  Psalm  li.  5 — '*  Behold,  I  was  shapen 
in  iniquity  ;  and  in  sin  did  my  mother  conceive  me." 
Even  the  mother  of  Jesus  brought  her  offering  at  the 
close  of  her  days  of  purification.  If  genius  can  be  hered- 
itary, why  cannot  sin  ?  It  would  seem  as  though  in  the 
case  of  every  child-birth  there  was  a  reecho  in  the  ears 
of  woman  of  the  sentence  pronounced  upon  Eve,  the  first 
woman,  for  her  sin.  Is  this  the  reason  why  seventy  days 
of  uncleanness  are  mentioned  for  the  birth  of  a  female 
child,  while  only  forty  are  mentioned  for  the  birth  of  a 
male  child  ?  We  may  not  be  able  to  see  the  reason  for 
all  this  now  any  more  than  they  did  then,  but  inability 
to  explain  does  not  make  void  the  proposition  or  make 
dead  the  fact.     We  should  not  forget,  however,  that  the 


210  The  Book  of  Leviticus 

Eedeemer  of  tlie  race  came  into  the  world  in  just  this 
way  and  that  the  magnificent  promise  that  we  are  ''saved 
through  the  child  bearing  "  gives  to  woman  the  glorious 
privilege  and  assurance  that  just  as  she  was  the  instru- 
ment of  the  introduction  of  sin  into  the  world,  so  she 
shall  have  the  privilege  of  bringing  the  Saviour  from  sin 
into  the  world  (1  Timothy  ii.  11-15  ;  cf.  Luke  i.  48). 

3.  Uncleanness  from  Disease — Leprosy  (chap. 
xiii.).  Leprosy  is  chosen  as  a  representative  disease  for 
hygienic  reasons,  of  course,  but  primarily  for  religious 
reasons.  Leprosy  is  a  type  of  sin  :  hateful,  loathsome, 
foul,  and  ending  in  death.  It,  more  than  any  other  dis- 
ease, is  a  picture  of  death  working  in  life  (1  Timothy 
V.  6).  Being  most  visible  and  manifest,  it  is  in  itself  a 
parable  of  death,  which  is  the  wages  of  sin. 

The  law  required  the  same  sacrifice  for  the  cleansing  of 
leprosy  as  for  sin,  thus  showing  the  close  likeness  be- 
tween them.  Two  birds  were  to  be  offered,  one  to  be 
killed,  the  other  to  fly  away  (xiv.  4-7).  So  David  in 
confessing  his  sin  and  pleading  for  it  to  be  put  away, 
says,  "Purge  me  with  hyssop,"  words  used  only  of  the 
cleansing  of  leprosy.  So  it  comes  to  pass  that  leprosy, 
this  disease  above  all  other  diseases,  is  chosen  by  the 
Holy  Spirit  as  a  type  of  sin  as  sin  appears  in  the  eyes  of 
God.  It  is  for  this  reason  that  the  leper  had  to  go  to  the 
priest,  not  to  the  doctor,  for  cleansing. 

Leprosy  Like  Sin.  Leprosy  is  like  sin  in  that  in  its 
beginning  it  is  small  and  insignificant  and  even  unalarm- 
ing.  It  also  has  a  bright  appearance  or  starts  in  a  bright 
place  (xiii.  2).  So  sin  ofttimes  has  small  beginnings  and 
appears  to  be  bright  and  pleasing,  but  death  lurks  there. 

Then  again,  leprosy  is  in  the  blood.  It  is  a  part  of 
the  nature.  It  is  not  what  the  leper  did,  but  what  he 
was  that  sexjarated  him  from  fellowship  and  communion, 


The  Laws  of  Clean  and  Unclean  211 

jnst  as  it  is  not  so  much  what  a  man  does  as  what  he  is 
as  a  sinner  that  separates  him  from  God.  No  personal 
act  brought  on  leprosy  ;  it  was  in  the  blood.  So  we  are 
sinners  by  natui^e.  What  a  great  truth  to  recognize,  for 
there  can  be  no  thorough  sense  or  treatment  of  sin  unless 
we  recognize  the  necessity  of  treating  it  at  its  source  and 
as  a  nature. 

Leprosy  is  like  sin  in  that  it  is  progressive.  It  grows ; 
it  does  not  stand  still.  No  man  can  remain  in  the  inno- 
cency  of  childhood,  nor  can  he  maintain  that  innocency. 
It  would  be  easier  to  find  a  man  who  had  never  sinned 
than  to  find  one  who  had  sinned  but  once.  It  is  char- 
acteristic of  iniquity  that  it  shall  wax  worse  and  worse 
(cf.  2  Timothy  iii.  13). 

Leprosy  separates  from  home  and  loved  ones  as  well  as 
from  communion  and  fellowship  with  the  people.  So 
does  sin  separate  from  God  here  and  also  from  God  and 
our  loved  ones  eternally  in  the  future. 

Leprosy  finally  ends  in  death,  just  as  does  sin  (cf.  John 
viii.  21,  24  ;  1  John  v.  16). 

These  laws  regarding  leprosy  have  much  to  teach  us  in 
a  moral  way.  The  bad  man  is  a  moral  leper.  We 
should  separate  ourselves  from  the  lusts  of  the  flesh  just 
as  we  would  from  the  leper  (cf.  Proverbs  iv.  14,  15  j 
V.  3-13  ;-vii.  25-27). 

Leprosy  may  be  intellectual  (xiii.  42-44)  and  thus 
indicate  mental  immorality.  A  pure  faith  and  pure 
thoughts  will  keep  one  pure  in  life  (cf.  Philippians 
iv.  6-8).  It  has  been  said  that  Satan  is  intellect  without 
God.  Leprosy  may  reside  on  the  person  (xiii.  1-46) ;  in 
the  clothes  (xiii.  47-59) ;  in  the  home  (xiv.  35-52) ;  and 
in  the  community. 

One  cannot  read  this  chapter  carefully  without  noting 
certain  cautions  in  connection  with  the  diagnosis  of 
leprosy.     There  is  great  danger  that  surface  indications 


212  The  Book  of  Leviticus 

may  be  mistaken  for  deep-seated  disease.  We  should, 
therefore,  be  on  our  guard  lest  we  be  too  suspicious  and 
take  for  real  evil  that  which  only  resembles  evil,  or 
designate  sin  that  which  appears  like  sin  (xiii.  5,  6).  Of 
course,  whatever  has  the  appearance  of  evil  needs  sus- 
picious treatment,  but  we  need  to  be  careful  even  in  this 
(cf.  Eomans  xiv.  22).  We  should  not  be  overzealous  to 
condemn  ourselves  when  God  does  not  condemn  us 
(xiii.  21-23).     Some  people  make  a  god  of  conscience. 

4.  The  Day  of  Atonement  (chap,  xvi.,  cf.  xxiii. 
26-32).  This  chapter  should  probably  follow  chapter  x. 
in  order.  The  day  of  atonement  was  the  greatest  day  of 
all  the  Levitical  system.  It  was  the  crown  and  climax. 
Even  after  all  the  elaborate  ceremonies  and  sacrifices 
for  sins  of  commission  and  omission,  it  was  evident  that 
some  sins  would,  in  the  very  nature  of  the  case,  be  over- 
looked, so  the  day  of  atonement  gathered  up  the  sins  of 
the  whole  year  and  presented  them  to  God  for  forgiveness. 

(a)  The  Meanmg  and  Significance  of  the  Day  of  Atone- 
ment. It  showed  the  incompleteness  of  the  sacrificial 
ceremonies.  It  was  not  possible  that  the  blood  of  bulls 
and  goats  should  finally  and  completely  take  away  sin 
(cf.  Hebrews  ix.  8,  9). 

The  ceremonies  of  that  day  took  place  primarily  in  the 
holy  of  holies.  This  was  an  indication  that  the  true  end 
of  all  spiritual  worship  is  not  attained  until  the  wor- 
shipper has  free  access  into  the  very  presence  of  God. 
Herein  lies  the  superiority  of  Christianity  over  Judaism. 
Christianity  affords  such  access  (cf.  Eomans  v.  2  ;  He- 
brews Iv.  16  ;  ix.  1-24). 

(b)  The  Ceremonies  of  the  Day  of  Atonement.  Great 
simplicity  characterized  the  dress  of  Aaron  and  the 
priests  on  this  day  as  compared  with  other  days  (xvi.  4). 
Purity,  and  not  display,  was  characteristic  of  the  priest 


The  Laws  of  Clean  and  Unclean  213 

as  lie  appeared  before  God  that  day.  The  high  priest 
himself  may  not  have  been  spotless  in  his  life,  but  his 
dress  was.  That  dress  typified  the  perfect  righteousness 
of  our  Lord  Jesus  Christ,  the  righteousness  which  He 
has  procured  for  us.  The  high  priest  was  kept  in  seclu- 
sion or  privacy  for  seven  days  before  the  day  of  atone- 
ment, lest  he  should  defile  himself.  It  is  said  by  some 
that  the  high  priest  sat  up  the  entire  night  before  the 
day  of  atonement,  praying.  If  this  be  true,  how  much  is 
wrapped  up  in  the  saying  of  our  Saviour,  the  great  High 
Priest,  who,  in  the  garden  of  Gethsemane,  before  the 
great  atonement,  said  to  His  disciples,  "  Could  ye  not 
watch  with  me  one  hour  1 " 

The  priests  had  to  offer  sacrifices  for  themselves.  Even 
the  priests,  supposed  to  be  holy,  had  to  offer  for  them- 
selves and  for  the  sanctuary,  which,  by  their  holy 
ministrations,  had  been  defiled.  Is  it  possible  that  these 
ministrations,  which  had  been  ostensibly  for  the  purpose 
of  purification  and  worship,  had  in  fact  polluted  the 
Tabernacle?  Then  what  a  tremendous  lesson  in  holiness 
is  here  taught !  Every  priest  fails  in  his  office,  and  so 
bids  the  worshipper  look  forward  to  the  great  High 
Priest  who  needed  not  to  atone  for  His  own  sins. 

The  offering  in  behalf  of  the  people  consisted  of  two 
goats  for  a  sin  offering,  thereby  indicating  that  sin  had 
been  pardoned  and  put  away ;  and  a  ram  for  a  burnt 
offering,  thus  intimating  that  their  sacrifice  had  found 
acceptance  with  God.  Two  goats  were  necessary,  prob- 
ably, because  one  could  not  fulfill  the  two  parts  of  the 
whole  truth  which  set  forth  the  sacrifice  for  sin  and  the 
effect  of  that  sacrifice.  There  can  be  no  forgiveness  un- 
less there  has  been  sacrifice.  Confession  is  not  enough  ; 
pardon  rests  on  atonement.  The  whole  question  as  to 
whether  my  sins  are  forgiven  or  not  turns  on  this  ques- 
tion, Has  God  laid  His  hand  upon  Christ  and  accepted 


214  '^^^  Book  of  Leviticus 

Him.  as  my  substitute  ?  Faith  is  the  attitude  and  con- 
dition which  lays  hold  of  this  fact.  The  scapegoat  indi- 
cates that  sin  had  been  carried  away  and  was  remembered 
no  more  by  God  forever.  The  daily  sacrifice  dealt  with 
daily  sins.  The  day  of  atonement  dealt  with  sins  as  a 
whole  and  showed  the  people  that  God  had  not  only  for- 
given and  pardoned  their  sin,  but  had  removed  it  entirely 
from  His  remembrance. 

The  atonement  was  made  within  the  vail.  Christ,  our 
great  High  Priest,  has  presented  the  blood  of  atonement 
within  the  vail,  in  the  very  presence  of  God  Himself 
(Hebrews  ix.  24-26). 


The  Laws  of  Holiness — Consecration 

(  Chapters  xvii,  -xx  vii. ) 


r 


A^~|  ^HIS  section  emphasizes  the  necessity  of  a  holy 
life  on  the  part  of  both  priest  and  people,  and 
calls  for  a  manifestation  of  holiness  as  shall  be 
seen  in  the  keeping  of  the  Sabbath,  in  a  due  recognition 
of  the  sacredness  of  time,  and,  in  general,  in  a  life  be- 
fitting a  chosen  and  holy  people. 

Some  chapters  in  the  Bible  are  like  some  chapters  in 
law  and  history — they  do  not  afford  very  pleasant  read- 
ing, but  their  existence  is  witness  to  the  truth  of  the 
facts  narrated.  The  information  may  be  painful,  but  is 
most  salutary.  These  chapters  present  sin  in  its  ugly 
aspect.  One  is  likely  to  ask  himself.  Is  it  possible  for 
one  in  covenant  relation  with  God  to  commit  such  sins? 
He  asks,  as  did  the  servant  in  the  Old  Testament,  ^^  Is 
thy  servant  a  dog,  that  he  should  do  this  great  thing  ^'^ 
Would  these  chapters  have  been  written  if  these  things 
were  not  possible  ?  What  a  commentary  we  have  here 
on  the  depravity  of  human  nature  ! 

I.     Personal  Holiness  (chaps,  xvii.-xx.). 

(a)  The  People  of  God,  Being  a  God- Governed  and 
Theocratic  Nation,  are  to  be  a  Separated  People.  Their 
lives  are  to  be  characterized  by  other-worldliness. 
*^  After  the  doings  of  the  land  of  Egypt,  wherein  ye 
dwelt,  shall  ye  not  do  :  and  after  the  doings  of  the  land 
of  Canaan,  whither  I  bring  you,  shall  ye  not  do  :  neither 
shall  ye  walk  in  their  ordinances."     ^^  Defile  not  ye  your- 

215 


2i6  The  Book  of  Leviticus 

selves  in  any  of  tliese  things  :  for  in  all  these  the  nations 
are  defiled  which  I  cast  out  before  you  :  And  the  laud  is 
defiled  :  therefore  I  do  visit  the  iniquity  thereof  upon  it, 
and  the  land  itself  vomiteth  out  her  inhabitants. "  ' '  (For 
all  these  abominations  have  the  men  of  the  land  done, 
which  were  before  you,  and  the  land  is  defiled  ;)  That  the 
land  spue  not  you  out  also,  when  ye  defile  it,  as  it  spued 
out  the  nations  that  were  before  you.  For  whosoever 
shall  commit  any  of  these  abominations,  even  the  souls 
that  commit  them  shall  be  cut  off  from  among  their  peo- 
ple. Therefore  shall  ye  keep  mine  ordinance,  that  ye 
commit  not  any  one  of  these  abominable  customs,  which 
were  committed  before  you,  and  that  ye  defile  not  your- 
selves therein :  I  am  the  Lord  your  God  "  (xviii.  3,  24, 
25,  27-30).  The  key-note  to  their  conduct  shall  be  **I 
the  Lord" — a  consciousness  of  the  immediate  presence 
of  Jehovah — and  not  the  customs  of  the  people  around 
about. 

(b)  The  People  of  God  Must  Manifest  Purity  in  All  the 
Various  Eelationships  of  Life  (xviii.  6-30).  First.  In  the 
marriage  relationship  (xviii,  6-18).  This  is  put  first  be- 
cause it  is  the  most  sacred  institution  among  men  and  is 
vital  to  the  welfare  and  moral  integrity  of  society.  The 
marriage  relationship  is  the  backbone  of  all  morality. 
Marriage  is  not  so  much  a  civil  as  a  divine  institution. 
It  therefore  should  not  be  lightly  spoken  of,  nor  treated 
irreverently.  It  is  also  a  figure  of  Christ  and  His  Church 
(cf.  Ephesians  v.  24-28). 

Second.  Purity  must  be  manifest  in  the  personal 
habits  of  individual  life  (xviii.  19-23,  29,  30).  The 
body,  as  well  as  the  soul,  is  to  be  holy,  for  it  is  the  temple 
of  the  Holy  Ghost.  Nothing  that  defiles  the  body  should 
receive  recognition  in  the  experience  of  the  man  who 
would  be  devoted  to  God  (cf.  1  Corinthians  iii.  16,  17 ; 
vi.  18-20). 


The  Laws  of  Holiness  217 

Third.  Purity  must  be  manifested  in  the  national  life 
(xviii.  24-28).  A  man's  sin  reaches  beyond  himself. 
The  solidarity  of  the  race  is  a  fact.  The  sin  of  Achan 
(Joshua  vii.)  involved  a  nation  in  guilt.  What  a  weight 
of  meaning  there  is  in  the  words  of  Jesus,  '^For  their 
sakes  I  sanctify  myself"  (John  xvii.  19).  Eight  times 
is  it  said  of  Jeroboam,  the  son  of  Nebat,  that  **  he  made 
Israel  to  sin. "  The  sins  of  the  nation  referred  to  in  these 
chapters  defiled  the  land  so  that  it  stank.  Sin,  like 
leprosy,  defiles  the  individual,  the  walls  of  the  house, 
and  the  nation.  It  is  doubtless  for  this  reason  that  God 
punishes  nations  for  their  sins,  just  as  He  punished  the 
Amorites  (Genesis  xv.,  xvi.). 

Fourth.  The  holiness  of  the  sanctuary  is  insisted  upon. 
Ko  place  is  so  holy  but  what  sin  may  defile  it.  Satan 
took  Jesus  up  into  the  holy  city  and  into  the  holiest 
place  in  that  city,  namely,  the  temple  of  God,  and  there 
presented  to  Him  the  temptation  recorded  in  the  Gospels. 
Even  heaven  itself  has  been  affected  in  some  way  by  sin. 
Hence  the  necessity  of  Christ  cleansing  the  heavenly 
things  with  blood  (cf.  Hebrews  ix.  22-24). 

(c)  The  Question  of  Social  Morality  is  Dealt  With  in 
Chapter  xix.  The  important  thought  of  this  chapter  is 
that  true  religion  and  morality  must  be  manifested  among 
those  with  whom  we  come  in  contact.  The  Christian 
should  be  easy  to  live  with,  that  is,  under  ordinary  cir- 
cumstances. His  life  should  be  such  that  it  would  con- 
vict the  wicked,  yet  be  one  that  shall  be  admired  by 
them.  The  great  lesson  of  this  chapter  is  that  all  true 
morality  is  based  on  religion  (cf.  xix.  2,  4,  8,  10,  11,  14). 
The  second  table  of  the  commandments  rests  on  the  first. 
As  the  root  of  the  flower  is  necessary  to  its  very  life,  so 
is  religion  to  morality. 

The  chapter  is  full  of  sundry  exhortations  resembling 
somewhat  the  Sermon  on  the  Mount.     We  are  to  be 


2l8  The  Book  of  Leviticus 

obedient  to  parents  because  they  are  in  tlie  x)lace  of  God 
(xix.  3).  We  are  to  keep  God's  Sabbaths  (xix.  3).  This 
is  emphasized  because  the  keeping  of  the  Sabbath  is  so 
easily  interfered  with  on  account  of  our  pleasures 
(cf.  Amos  viii.  5).  The  exhortation  concerning  idolatry 
is  made  necessary  because  the  nations  surrounding  Israel 
were  permeated  with  it.  Then,  there  was  the  tendency 
in  Israel  to  worship  by  sight  instead  of  by  faith,  just  as 
there  is  the  tendency  to  worship  the  material  to-day 
(cf.  1  John  ii.  15-17).  There  is,  then,  the  exhortation 
not  to  neglect  the  Peace  Offering  (xix.  5-8).  The  Peace 
Offering  was  the  one  most  frequently  offered,  conse- 
quently the  one  most  likely  to  be  neglected.  The 
offerer  was  tempted  to  use  the  meat  in  the  Peace  Offer- 
ing, food  that  remained  after  three  days,  for  himself  in- 
stead of  burning  it,  and  thus  he  was  likely  to  fall  into 
the  sin  of  seeking  to  save  at  the  expense  of  God.  Care 
for  the  poor  is  emphasized  (xix.  9,  10).  Philanthropy 
and  Christianity  go  together.  Infidelity  is  not  philan- 
thropic. Compassion  for  the  weak  is  exhibited  as  a 
virtue.  The  survival  of  the  fittest  is  not  a  holy  doc- 
trine, but  a  selfish  platitude.  The  child  of  God  must 
be  no  tale  bearer  (xix.  16)  ;  must  not  carry  any  hatred  or 
grudge  towards  a  fellowman  in  his  heart  (xix.  17,  18 ; 
cf.  1  John  ii.  8-11 ;  iii.  10-18)  ;  nor  must  he  mix  with 
the  ungodly  (xix.  19 ;  cf.  2  Corinthians  vi.  14-17).  He 
must  avoid  false  religions,  like  spiritualism  (xix.  26-31 ; 
cf.  XX.  27),  and  must  also  show  a  respect  for  the  aged 
(xix.  30-32). 

(d)  The  Punishments  for  the  Sins  Enumerated  in  Chap- 
ters xviii,  and  xix.  are  Set  Forth  in  Chapter  xx.  What 
are  sins  in  chapters  xviii.  and  xix.  are  crimes  in  chapter 
XX.,  and  merit  punishment  as  well  as  call  for  sacrifice. 
The  great  lesson  is  that  no  one  can  sin  with  impunity ; 
that  every  sin  merits  its  punishment.     Consequently  we 


The  Laws  of  Holiness  219 

have  the  expressions  ''cut  off,"  ''set  his  face  against," 
"blood  upon  him,"  "death,"  "fire."  The  punishment 
may  be  individual  (xx.  6)  j  social  and  family  (xx.  5)  ;  or 
national  (xx.  18-24). 

There  are  practical  lessons  regarding  punishment  which 
one  may  learn  from  this  chapter. 

First.  Punishment  does  not  seem  to  have  been  meted 
out  with  the  primary  purpose  of  the  reformation  of  the 
offender.  The  punishments  were  to  be  considered  as 
penalties  for  wrong-doing.  Surely  the  execution  of  the 
death  penalty,  so  often  pronounced  in  this  chapter,  could 
not  have  been  for  the  moral  reformation  of  the  offender. 
This  thought  should  be  of  great  interest  to  those  who  are 
perplexed  with  regard  to  the  execution  of  the  death 
penalty  to-day  because  it  precludes  the  reformation  of 
the  offender.  It  is  interesting  in  this  connection  to  note 
what  the  laws  of  the  great  King  say  (Numbers  xxxv. 
30-33).  The  probable  primary  purpose  of  these  pun- 
ishments was  to  satisfy  an  outraged  justice.  They 
were  a  manifest  penalty  for  the  open  defiance  of 
the  laws  of  a  holy  God.  Again  and  again  the  crime 
is  given  as  the  reason  for  the  penalty  (cf.  "because," 
XX.  3,  etc.). 

Second,  these  penalties  were  for  the  protection  of 
morality  among  men.  The  laws  of  this  chapter,  being 
the  laws  of  God,  are  not  to  be  looked  upon  as  cruel.  In 
all  the  penalties  executed,  the  fatherly  eye  of  God  is  on 
the  poor,  the  orphan,  the  stranger,  the  afflicted.  God 
is  gracious  and  kind,  but  He  will  by  no  means  clear  the 
guilty. 

2.  Priestly  Purity  (chaps,  xxi.,  xxii.).  The  purity 
of  the  priests  is  set  forth  in  these  chapters  in  a  threefold 
manner  : 

First.     Its  manifestation  in   the  various  relations  of 


220  The  Book  of  Leviticus 

life,  such  as  iu  times  of  mourning  (xxi.  1-6),  at  which 
season  the  priests  were  not  to  manifest,  by  outward  signs, 
their  sorrow  of  heart  as  did  others.  One  wonders  some- 
times if  their  conduct  on  such  occasions  did  not  look  for- 
ward to  the  New  Testament  hope  when  believers,  who 
have  lost  loved  ones,  are  told  to  *^  sorrow  not,  even  as 
others  which  have  no  hope  "  (1  Thessalonians  iv.  13-16). 

Priestly  purity  is  to  be  manifested  in  the  marriage 
relationship  (xxi.  7,  8,  13,  14).  The  circle  from  which  a 
priest  could  choose  a  wife  was  narrower  than  that  from 
which  the  ordinary  man  might  choose  one.  A  priest 
could  not  marry  a  widow,  a  divorced  woman,  or  a 
woman  of  unsavory  reputation.  The  woman  he  should 
choose  for  his  wife  must  be  a  virgin  and  of  his  own 
people.  The  family  of  the  priest  is  a  holy  family 
(cf.  xxi.  9,  16).  There  shall,  therefore,  be  no  mixture 
of  seed. 

Second.  The  purity  of  priests  is  set  forth  in  relation 
to  personal  deformities  (xxi.  16-24).  ^*  For  whatsoever 
man  he  be  that  hath  a  blemish,  he  shall  not  approach  : 
a  blind  man,  or  a  lame,  or  he  that  hath  a  flat  nose,  or 
anything  superfluous.  Or  a  man  that  is  broken-footed  or 
brokenhanded,  Or  crookbackt,  or  a  dwarf,  or  that  hath  a 
blemish  in  his  eye,  or  be  scurvy,  or  scabbed,  or  hath  his 
stones  broken  ;  No  man  that  hath  a  blemish  of  the  seed 
of  Aaron  the  priest  shall  come  nigh  to  offer  the  offerings 
of  the  Lord  made  by  fire  ;  he  hath  a  blemish  ;  he  shall 
not  come  nigh  to  offer  the  bread  of  his  God.  He  shall 
eat  the  bread  of  his  God,  both  of  the  most  holy,  and  of 
the  holy.  Only  he  shall  not  go  in  unto  the  vail,  nor 
come  nigh  unto  the  altar,  because  he  hath  a  blemish  ; 
that  he  profane  not  my  sanctuaries  :  for  I  the  Lord  do 
sanctify  them.  And  Moses  told  it  unto  Aaron,  and  to 
his  sons,  and  unto  all  the  children  of  Israel"  (xxi. 
18-24). 


The  Laws  of  Holiness  221 

Third.  The  priest  must  be  careful  to  maintain  purity 
in  the  details  of  daily  life  (xxii.  1-33).  He  must  be 
clean  before  serving  at  the  altar  or  partaking  of  the 
holy  food.  Cleanliness  within  and  without  must  char- 
acterize the  heart  and  life  of  those  who  stand  between 
God  and  the  people  (cf.  2  Timothy  ii.  20,  21). 

3.  Sacred  Seasons  (chaps,  xxiii.-xxv.).  Every  re- 
ligion has  its  feasts  and  festivals.  They  are  necessary  to 
its  existence.  They  keep  alive  its  memories.  We  are  so 
prone  to  forget  what  we  do  not  see.  There  is  religious 
enthusiasm  in  numbers.  We  are  justified  alone  ;  we  are 
sanctified  together.  Judaism  and  Christianity  are  no  ex- 
ceptions to  this  religious  tendency.  God  would  have  His 
people  know  that  there  is  such  a  thing  as  the  consecration 
of  time.  Of  course,  all  time  is  sacred  and  belongs  to  God, 
and  that  is  the  reason  why  the  number  *' seven"  is  so 
often  mentioned  in  these  chapters  :  the  seventh  day  of  the 
week,  the  seventh  week,  the  seventh  month,  the  seventh 
year,  and  seven  sevens  of  years.  Time  is  probably  the 
hardest  thing  we  are  called  upon  to  give  to  God.  The 
sacrifice  of  time  is  the  crown  of  all  the  sacrifices.  It  is 
easier  to  give  money  and  things  than  to  give  time. 
Many  who  think  it  wrong  to  steal  money  do  not  have 
any  conscientious  scruples  about  stealing  time  from  God. 
Will  a  man  rob  God  ?  Yet  we  rob  Him  of  time — time  for 
devotion,  for  family  worship,  for  service.  Do  we  take 
vacations  for  the  building  up  of  the  Christian  life  and  for 
prayer  ?  We  have  national  holidays,  why  not  religious 
holidays'?  Is  Christ  less  than  Washington  or  Lincoln  ? 
Is  Calvary  less  than  Bunker  Hill  ?  Is  Christmas  day  less 
than  the  Fourth  of  July  ?  Fraternal  orders,  for  example, 
have  their  conclaves.  Why  should  not  Christians  have 
their  conferences  ?  This  is  the  thought  contained  in  that 
hymn  : 


222  The  Book  of  Leviticus 


**  Take  my  moments  and  my  days, 
Let  them  flow  in  endless  praise ; 
Take  my  intellect,  and  use 

Every  power  as  Thou  shalt  choose." 

The  setting  apart  of  certain  time  for  God  is  a  prevention 
of  covetousness,  and  shows  that  a  man  really  believes 
that  he  does  not  live  by  bread  alone,  and  that  ''  a  man's 
life  consisteth  not  in  the  abundance  of  the  things  which 
he  possesseth  "  (Luke  xii.  15). 

(a)  The  Names  of  the  Sacred  Seasons.  They  are  called 
^'set  times,"  rather  than  feasts,  for  some,  like  the  Day 
of  Atonement,  for  example,  werr  .days  of  mourning.  A 
*' feast"  was  sometimes  a  ^'fast."  Not  always  are  we 
led  by  still  waters  and  in  green  pastures.  We  have 
shadows  as  well  as  sunshine,  but  all  ends  in  a  perfect 
day,  the  Sabbath  of  God. 

These  ' '  set  times ' '  are  also  called  ^ '  feasts. '  ^  The  dance 
and  joy  are  connected  therewith.  Six  of  these  feasts  are 
for  joy  ;  one  for  mourning,  thus  indicating  the  character- 
istic of  all  true  religion.  Christianity  was  born  in  a  song. 
The  command  is  '^rejoice  evermore,"  not  **weep  ever- 
more." 

These  sacred  times  were  called  *'holy  convocations." 
They  were  not  to  be  idle  days,  but  busy  days— busy  with 
God  and  the  things  of  God.  They  are  called  ' '  my  feasts. ' ' 
What  a  contrast  is  suggested  by  the  words  of  Jesus,  ^'  The 
feasts  of  the  Jetvs.^^  These  sacred  times  are  occasions 
through  w^hich  God  speaks  to  the  soul  and  by  which  He 
arouses  and  assembles  His  people.  We  are  usually  so 
busy  that  God  has  no  time  to  speak  to  us.  We  need  to 
*'give  ourselves, ^^  or  as  we  may  say,  ''take  leisure,  a 
vacation,   for  prayer." 

(p)  The  Order  of  the  Sacred  Seasons.  First  come^  the 
Sabbath  (xxiii.  3) :   first,  because  to  this  end  all  things 


The  Laws  of  Holiness  223 

were  teiiding  and  because  the  man  who  does  not  observe 
the  Sabbath  will  not  obey  any  other  of  God's  laws.  He 
will  have  no  appreciation  of  God's  goodness  and  purpose, 
for  the  Sabbath  is  an  emblem  of  a  God  satisfied  with 
the  magnificent  preparation  He  has  made  for  man.  The 
primary  thought  of  the  Sabbath  is  that  of  a  memorial. 
Every  returning  Sabbath  is  a  reminder  of  God's  care 
and  kindness  for  man,  and  not  His  tiredness  because  of 
creation.  The  man  who  neglects  the  observance  of  the 
Sabbath  thereby  indicates  that  he  has  no  interest  in  the 
past  and  no  part  in  the  future,  for  the  Sabbath  is  pro- 
phetic and  looks  forward  to  the  future  home  which  God 
is  preparing,  just  as  ii  is  historic  and  looks  backward 
to  the  magnificent  home  which  God  did  prepare  for  man 
(Genesis  ii.,  iii.). 

The  Sabbath  should  be  kept  nationally,  and  a  curse 
was  pronounced  upon  Israel  for  not  keeping  it.  Indeed, 
it  was  for  this  reason  that  the  nation  was  cast  out,  and 
the  land  has  lain  barren  for  so  many  centuries.  No  na- 
tion can  long  endure  that  ignores  the  Sabbath  day. 

The  Sabbath  is  to  be  kept  individually  also.  Emphatic 
are  the  words  ^'  in  all  thy  dwellings,"  thereby  indicating 
that  every  home  should  bear  upon  it  the  stamp  of  Sabbath 
keeping.  God  pity  the  home,  the  state,  the  nation  that 
has  no  recognition  of  the  Sabbath  day.  The  Sabbath  is 
a  blessing.     It  was  made  for  man. 

Second,  the  Passover  (xxiii.  5-8),  celebrating  the  re- 
demption from  Egyptian  bondage.  This  feast  was  to  be 
kept  perpetually.  It  is  remarkable  to  note  that  the  Jews 
always  celebrated  events  and  not  men.  The  annual  cele- 
bration of  this  Passover  would  give  occasion  for  those 
participating  in  it  to  explain  to  their  children  the  mean- 
ing of  this  service.  The  Lord's  Supper  is  a  memorial  of 
our  redemption,  just  as  the  Passover  is  a  memorial  of 
Israel's  redemption. 


224  The  Book  of  Leviticus 

Third,  the  Feast  of  the  Firstfruits  (xxiii.  9-14,  22). 
This  was  to  be  observed  while  they  were  "in  the 
land  "  (not  while  they  were  in  the  wilderness)  and  indi- 
cated God's  proprietorship  of  the  land.  It  also  typified 
Christ's  resurrection  (1  Corinthians  xv.  20),  and  ours. 
It  was  held  on  the  first  day  of  the  week,  "the  morrow 
after  the  Sabbath."  It  was  on  this  day,  the  morrow  after 
the  Sabbath,  that  Christ  arose  from  the  dead  (cf.  Matthew 
xxviii.  1  J  Mark  xvi.  1). 

Fourth,  the  Feast  of  Pentecost  (xxiii.  15-21),  which  was 
observed  fifty  days  jifter  the  Feast  of  the  Firstfruits. 
This  was  another  first  day  of  the  week  (cf.  xxiii.  15),  the 
eighth  day,  the  morrow  after  the  Sabbath.  The  offering 
of  the  two  loaves  in  which  leaven  was  allowed  is  emphatic 
here  because  it  represents,  not  Christ,  nor  the  Holy  Spirit, 
bat  the  Church.  Pentecost  was  the  birthday  of  the 
Church. 

Fii'iii,  the  Feast  of  Trumpets  (xxiii.  23-25),  which  com- 
memorated either  the  creation,  which  is  supposed  to  have 
been  finished  at  this  time  of  the  year,  or  the  Law  at  Siuai. 
At  any  rate,  it  was  to  remind  the  people  of  the  seriousness  of 
what  was  to  follow,  namely,  the  Day  of  Atonement,  which 
came  nine  days  later.  It  was  the  herald  of  an  approach- 
ing day.  So  will  it  be  with  the  rapture  of  God's  people 
when  the  trump  of  God  shall  sound,  the  dead  in  Christ 
shall  rise,  the  living  believers  shall  be  changed,  and  to- 
gether the  raised  dead  and  the  changed  living  shall  meet 
the  Lord  in  the  air  (1  Corinthians  xv.  51,  52  ;  1  Thessa- 
lonians  iv.  14-17).  It  is  said  that  the  Jews  filled  the 
time  between  the  Feast  of  Trumpets  and  the  Day  of 
Atonement  with  more  good  deeds  than  at  any  other  time 
of  the  year.  The  blowing  of  the  trumpets  indicated  the 
beginning  of  the  Jewish  New  Year  which  was  the  begin- 
ning of  the  seventh  month.  This  does  not  mean  that 
trumpets  were  not  blown  on  other  occasions  (for  at  the 


The  Laws  of  Holiness  225 

introduction  of  almost  every  new  event  there  was  a  blow- 
ing of  trumpets),  but  that  this  was  particularly  true  of 
this  season  of  the  year. 

Sixth,  the  Feast  of  Tabernacles  (xxiii.  33-36).  This 
feast  was  to  commemorate  the  time  when  the  children  of 
Israel  lived  in  tents  during  their  wilderness  journey.  It 
is  called  the  **  feast  of  booths. '^ 

Seventh,  the  Year  of  Jubilee  (xxv.  1-55). 

4.  Idolatry,  the  Sabbath,  and  Matters  Pertaining 
to  Vows  (chaps,  xxvi.,  xxvii.). 

(a)  The  Blessings  and  Cursings  of  Chapter  xxvi.  The 
truth  of  this  chapter  is  abundantly  corroborated  by  the 
history  of  the  Jew  and  his  preservation  amid  persecution, 
also  by  the  history  of  Palestine  and  its  desolation,  all  of 
which  is  a  standing  witness  to  the  absolute  inerrancy  and 
fulfillment  of  prophecy. 

The  blessings  and  cursings  of  this  chapter  are  more 
particularly  national  than  individual.  There  is  such  a 
thing  as  national  blessing  for  national  obedience,  and 
national  curse  for  national  disobedience.  History  af- 
fords abundant  proof  of  the  fact  that  nations  that  turn 
from  God  to  idols,  and  that  have  desecrated  His  holy 
Sabbath,  have  nationally  been  led  astray.  God  still 
rules  among  the  nations. 

Of  course,  there  is  a  sense  in  which  the  blessings  and  curs- 
ings of  this  chapter  are  applicable  to  men  as  individuals. 
Eighteousness  is  always  a  blessing  ;  whereas  sin  is  always 
a  curse.  It  is  worthy  of  note  that  God  appeals  to  both 
fear  and  hope  as  legitimate  incentives  to  a  life  of  right- 
eousness. 

(ft)  The  Matter  of  Special  Vows  is  Treated  in  Chapter 
exvii.  The  vows  referred  to  in  this  chapter  are  special 
vows — those  which  have  been  assumed  voluntarily,  prob- 
ably as  the  result  of  some  special  blessing  or  extraordinary 


226  The  Book  of  Leviticus 

zeal.  Such  blessings  have  often  led  men  to  dedicate 
themselves,  their  children,  their  houses,  their  goods,  or 
their  money  to  God. 

The  offering  of  oneself  is  dealt  with  here  (xxvii.  1-8).  If 
there  was  no  room  for  his  personal  service  because  of  the 
l^lentiful  supply  of  Levites,  he  could  give  money  to  pro- 
vide for  his  substitute.  What  a  lesson  here  for  one  who 
is  called  to  certain  forms  of  Christian  service,  who,  never- 
theless, is  unable,  for  legitimate  reasons,  to  enter  into 
that  service.  If  he  cannot  go  himself,  he  can  make  it 
possible  for  some  one  else  to  go. 

Sometimes  a  man  dedicated  his  children  to  God.  This 
he  was  at  liberty  to  do,  probably  during  the  years  of  their 
minority,  for  the  children  themselves,  during  their  mi- 
nority, were  not  allowed  to  devote  themselves  or  to  com- 
mit themselves  without  the  consent  of  their  parents. 

Women  could  devote  themselves  to  the  service  of  God 
by  spinning  or  weaving,  or  in  similar  ways  helping  the 
priests. 

Animals  that  were  devoted  were  not  to  be  exchanged. 
After  they  had  passed  under  the  rod,  the  sacrifice  was 
settled.  An  unclean  animal  could  be  redeemed  with  a 
clean  one. 

No  man  was  allowed  to  impoverish  his  family  by  vow- 
ing all  that  he  had.  Simply  saying  ^^  Corban  "  (it  is  a 
gift  cf.  Mark  vii.  11,  12)  did  not  relieve  a  man  from  re- 
sponsibility for  the  care  of  his  family. 

A  man  could  not  vow  that  which  was  already  the 
Lord's,  for  example,  the  firstling  of  the  flock,  the  first- 
born, or  the  tithes  (xxvii.  80-34 ;  cf.  xxvi.  21).  The 
children  of  Israel  were  obliged  to  support  the  Levites. 
This  was  their  bounden  duty. 


The  Book  of  Numbers 


Synopsis  of  Numbers 

Introduction. 

I.  Preparation    for    the    March,   or  Departure 

From  Sinai  (Chaps.  i.~x.). 

1,  The    numbering  or  organization  of  the  chosen  nation 

(Chaps,  i.-iv.). 
(<j)  The  numbering  of  the  people  (Chaps,  i.,  ii.). 

Threefold  purpose  :   War,  Registration,  Pedigree. 

The  ordering  of  the  camp  (Chap.  ii.). 
(i)  The  numbering  of  the  Levites  (Chaps,  iii.,  iv. ;  cf. 

i.  47-54)- 

2,  The  sanctification  of  the  camp  (Chaps,  v.,  vi.). 

(<j)  The   law    dealing    with   restitution    (v.   5-10,  cf. 

Exodus  xxii.  1-4). 
(^)   The  law  of  jealousy  (v.  14-31). 
(r)  The  vow  of  the  Nazarite  (vi.  i— 21). 
(</)  The  Aaronic  Benediction  (vi.  22-27). 

3,  The  necessities  for  the  journey  met  (vii.  l-x.  10). 
(tf)  The  offerings  of  the  princes  (Chap,  vii.). 

(b)  Instructions  with  reference   to   the  position  of  the 

candelabra  (viii.  1-4). 
(f)  The  pillar  of  cloud,  and  of  fire  (Chap.  ix.). 
{d)  The  silver  trumpets  (Chap,  x.). 

II.  The    Journey — From    Sinai    to    Moab    (Chaps. 

xi.-xxi.). 

1.  The   first   murmuring — Taberah,    which    means    **  the 

place  of  burning  "  (xi    1-3). 

2.  The     second     murmuring — Kibroth-hattaavah,     which 

means  "graves  of  lust  "  (xi.  4-35). 

3.  The    third    murmuring — Against    God's    leaders    (xii. 

1-16). 

4.  The   fourth   murmuring — Because  of  the  land  (Chapt. 

xiii.,  xiv.). 

229 


Synopsis  of  Numbers 


5.  Korah's    rebellion — Murmaring  against   the   priesthood 

(xvi.  1-40). 

6.  The  sixth  murmuring — Because  of  the  judgment  of  God 

(xvi.  41-50). 

7.  The   seventh  murmuring — On  account  of  the  lack  of 

water  (xx.  1—29). 

8.  The  eighth  murmuring — Because  of  lack  of  bread  and 

water  (xxi.  1-35). 

III.     On  the  Plains  of  Moab  (Chaps,  xxii.-xxxvi.). 

1.  The    opposition    of    Israel's    enemies — The    story    of 

Balaam  and  Balak  (Chaps,  xxii.-xxv.). 

2.  The  second  census  (Chap.  xxvi.). 

3.  Moses'    successor — Instructions     regarding    sacrifice — 

Partition  of  Canaan  (xxvii.  i-xxxiii.  49). 
(a)  The  successor  of  Moses  appointed  (Chap,  xxvii.). 
(J>)  The  order  of  the  yearly  sacrifice  (Chaps,  xxviii., 

xxix.). 
(r)  Vows  of  women  (Chap.  xxx.). 
(^d)  The  destruction  of  the  Midianites  (Chap.  xxxi.). 
{e)  The  lot  of  the  two  and  a  half  tribes  (Chap,  xxxii.). 
(f)  The  record  of  the  line  of  march  (Chap,  xxxiii.). 

4.  Final  instructions  with   regard   to  the  entrance  into  the 

promised  land  (xxxiii.  50-xxxvi.  13). 
(a)  The  clearance  of  the  land  (xxxiii.  50-56). 
(J>)  Its  boundaries  and  partition  (Chap,  xxxiv.). 
(r)  The   appointment  of  cities  for  the  Levites  and  the 

cities  of  refuge  (Chap.  xxxv.). 
(^)  Marriage    in    its    relation    to    inheritance   (Chap. 

xxxvi.). 


Introduction 

WE  have  come  to  the  fourth  book  in  the  Bible. 
We  are  still  dealing  with  God's  chosen  people 
— Israel.  In  Genesis  we  saw  the  election  (or 
selection)  of  the  nation ;  in  Exodus,  its  redemption  j  in 
Leviticus,  its  worship  and  communion  with  God.  Now, 
in  Numbers,  we  are  to  consider  the  Organization,  Walk, 
and  Warfare  of  that  nation. 

Israel  has  been  formed  into  a  separate  nation  under  the 
special  government  of  God  as  their  King  ;  the  covenant 
has  been  ratified  ;  the  laws  given,  the  Tabernacle  erected, 
the  priestly  functions  designated,  and  God  has  crowned 
it  all  with  a  visible  manifestation  of  His  presence.  The 
nation  was  now  ready  to  go  on  to  possess  the  land  which 
God  had  chosen  for  it.  The  possession  of  the  land,  how- 
ever, was  not  to  be  a  peaceful  one — every  step  would  be 
contested  by  its  inhabitants ;  warfare  must  precede  pos- 
session ;  the  people  are  to  be  warriors  as  well  as  pilgrims. 
It  is  probably  for  this  reason  that  the  first  census  con- 
cerns those  who  are  able  to  make  war,  with  the  idea  of 
organization  and  numbering. 

The  expedition  of  Israel  to  Palestine  was  possessive,  and 
punitive.  The  chosen  people  were  to  be  used  by  God  as 
instruments  to  punish  the  inhabitants  of  the  land  for 
their  dreadful  iniquities.  Indeed,  it  was  because  of  the 
awful  sinfulness  of  the  Canaanites  that  they  were  des- 
troyed. In  a  similar  sense,  God  used  Assyria  to  punish 
Israel. 

The  Name  of  the  Book.  There  are  two  numberings 
recorded,  one  at  the  beginning  (chaps,  i.-iv.)  and  the 

231 


232  The  Book  of  Numbers 

other  at  the  close  of  the  book  (chap,  xxvi.)-  These  num- 
berings,  showing,  as  they  do,  the  miraculous  growth  of 
the  nation,  are  a  wonderful  illustration  of  the  fulfillment 
of  God's  promise  to  Abraham  that  his  seed  should  be 
very  numerous  (Genesis  xv.  5j.  Numbers  is  called  the 
'*Book  of  Wanderings"  or  the  "Book  of  Journey  ings  ^ ' 
because  it  recounts  the  experiences  of  the  Israelites  in  the 
desert.  Indeed,  the  book  opens  with  the  words  * '  In  the 
desert."  It  has  also  been  called  the  ''Book  of  Murmur- 
ings,"  because  it  recounts  the  murmurings  of  Israel 
against  God  and  their  leaders.  This  period  is  described 
by  the  Psalmist :  "  Forty  years  long  was  I  grieved  with 
this  generation,  and  said,  It  is  a  people  that  do  err  in 
their  heart,  and  they  have  not  known  my  ways  "  (Psalm 
xcv.  10 ;  cf.  Hebrews  iii.  10,  17 ;  Deuteronomy  viii.  15  j 
xxxii.  10). 

The  Time  Covered  by  the  Book.  About  thirty - 
eight  years  and  six  months  are  covered  by  the  events  re- 
corded in  this  book.  Genesis  covers  about  twenty -three 
hundred  years ;  Exodus  and  Leviticus,  about  eighteen 
months.  The  thirty-eight  years  and  six  months  of  time 
which  the  book  of  Numbers  covers  may  be  divided 
as  follows:  Chapters  i.-x.,  nineteen  days;  chapters 
xx.-xxxiii.,  thirty-eight  years  j  chapters  xxxi v. -xxxvi., 
five  months. 

Relation  of  Numbers  to  Exodus  and  Leviticus. 
Numbers  is  really  an  appendix  to  Exodus  and  Leviticus, 
for  the  first  chapter  of  Numbers  could  be  properly  read 
after  the  nineteenth  chapter  of  Exodus.  In  Exodus  xix. 
the  children  of  Israel  arrive  at  Sinai ;  in  Numbers  i.  they 
are  still  at  Sinai,  leaving  there  in  the  tenth  chapter. 
The  theme  of  Exodus  xix.  and  Numbers  i.-x.  is  prac- 
tically the  same,  and  has  to  do  with  the  separation  and 
aanctification  of  God^s  people.  This  relation  can  be  set 
forth  as  follows :  Exodus  i.-xviii. — Exodus  from  Egypt 


Introduction  233 


to  Sinai ;  Exodus  xix.  to  Numbers  x. — at  Sinai ;  Num- 
bers xi.-xxxvi. — from  Sinai  to  Jordan. 

General  Outline  of  the  Book.  The  general  outline  of 
the  book  falls  into  three  main  divisions  :  Preparation  for 
the  march,  or  departure  from  Sinai,  chaps,  i.-x.  ;  Jour- 
ney from  Sinai  to  Moab,  chaps,  xi.-xxii.  ;  From  Moab  to 
the  borders  of  Canaan,  chaps,  xxiii.-xxxvi. 


Preparation  for  the  March,  or  Departure 
from  Sinai 

(Chapters  i,-x.) 

I.  Under  this  general  division  we  have  presented 
to  us  the  numbering  and  organization  of  the  chosen 
nation  (chaps,  i.-iv.). 

(a)  There  is  First  the  Numbering  of  the  People  (chaps, 
i.,  ii.).  The  threefold  purpose  of  this  numbering  seems  to 
be  for  war,  registration,  and  pedigree  (chap.  i.).  Canaan 
was  not  to  be  inherited  without  a  conquest  and  conflict 
with  the  nations  already  possessing  the  land.  For  this 
approaching  conquest  and  conflict  Israel  must  be  organ- 
ized. The  war  of  extermination  upon  which  they  were 
now  entering  is  to  be  considered  somewhat  in  the  nature 
of  a  punitive  expedition.  The  Canaanites  who  then  pos- 
sessed the  land  had,  by  their  vile  wickedness,  forfeited 
all  right  to  it.  Jehovah,  therefore,  had  a  perfect  right 
to  destroy  these  people,  for  the  cup  of  their  iniquity  was 
full.  For  this  punitive  expedition,  God  used  Israel,  just 
as  later  He  used  Assyria  to  punish  Israel. 

The  registration  record  in  this  chapter  was  doubtless 
for  political  and  ecclesiastical  purposes,  so  that  it  would 
be  convenient  and  comparatively  easy  at  any  time  to  se- 
cure statistics  for  the  religious  and  political  welfare  of 
the  nation.  The  numberiDg  of  the  people  also  afforded 
them  the  opportunity  of  declaring  their  pedigree,  thus 
laying  the   basis   for  the  future  genealogical  tables  so 

234 


Preparation  for  the  March  235 

prominent  in  the  Old  Testament,  culminating  in  the 
birth  of  Christ.  These  genealogical  tables  were  kej)t 
only  so  that  when  Christ  came  it  could  be  definitely 
shown  that  He  was  of  the  seed  of  Abraham  and  the  royal 
line  of  David  (cf.  Matthew  i.  1-17,  noting  especially  the 
words  of  the  seventeenth  verse,  ' '  So  all  the  generations 
from  Abraham  .  .  .  unto  Christ '0-  I^  the  birth 
of  Christ  the  genealogies  had  fulfilled  their  iDurpose. 

The  order  of  the  camp  (chap.  ii.).  The  members  of 
each  family  were  to  array  themselves  by  their  own 
standard.  If  chapter  i.  gives  the  number  of  God's  army, 
chapter  ii.  records  the  discipline  of  that  army,  a  dis- 
cipline which  would  serve  the  twofold  purpose  of  render- 
ing the  army  effective,  and  preventing  rivalry  between 
the  tribes. 

There  are  many  spiritual  lessons  for  us  to  learn  from 
the  numbering  and  organization  of  the  people.  Life  is  a 
warfare  for  the  believer  in  which  he  needs  to  be  mar- 
shalled under  the  banner  of  Christ  and  clad  with  the 
armour  of  the  gospel.  The  Christian's  weapons,  of  course, 
are  spiritual,  as  are  also  his  armour  and  his  enemies,  but 
the  conflict  is,  nevertheless,  as  real  (Ephesians  vi.  10-18). 

One  sometimes  wonders  if  a  denominational  lesson  is 
not  taught  in  the  fact  of  each  tribe  being  enrolled  under 
its  own  banner.  The  Church  of  Christ  is  in  the  world 
not  only  to  build,  but  also  to  fight  (cf.  Matthew  xvi. 
16-19  ;  Luke  xiv.  28-33).  It  would  seem  as  though  each 
man  could  best  serve  his  Lord  by  serving  that  branch  of 
the  Christian  Church  under  which  he  found  himself  en- 
rolled. This  thought  does  not  violate  the  unity  of  the 
Church  any  more  than  the  different  standards  violated 
the  unity  of  the  nation  of  Israel.  There  may  be  many 
regiments,  each  regiment  with  its  own  standard  and 
uniform,  but  one  army ;  many  stars,  one  differing  from 
another  in  glory,  and  yet  one  blue  sky  ;  many  accents, 


236  The  Book  of  Numbers 

but  one  great  language  ;  many  ways  of  doing  things,  but 
one  great  motive  ;  many  creeds,  but  one  great  faith. 

Each  Christian  ought  to  be  able  to  declare  his  pedigree 
and  trace  his  lineage  back  to  God.  In  other  words, 
every  believer  ought  to  know  and  be  assured  of  the  fact 
that  he  is  a  child  of  God  (cf.  Eomans  viii.  14-16  ;  1  John 
V.  13).  Yet  there  are  many  Christians  who  do  not  enjoy 
this  assurance.  They  are  like  the  Israelites  spoken  of 
in  another  place  who  **  sought  their  register  among  those 
that  were  reckoned  by  genealogy,  but  they  were  not 
found  "  (Ezra  ii.  59-62  ;  cf.  Nehemiah  vii.  64).  Are  we 
sure  that  our  names  are  enrolled  in  the  Lamb's  Book  of 
Life  1  (cf.  Luke  x.  20  ;  Revelation  xx.  12-15 ;  xxi.  27). 

(b)  The  Numbering  of  the  Levites  (chaps,  iii.,  iv.,  cf. 
1.  47-54).  The  Levites  had  to  do  with  the  outside  of  the 
Tabernacle  (cf.  xviii.  1-6),  just  as  the  priests  had  to  do 
with  the  service  on  the  inside.  The  service  of  God  waa 
too  great  for  the  priests  alone  to  perform,  consequently 
there  arose  the  necessity  of  the  service  of  the  Levites. 
So  to-day  in  the  Christian  Church  the  work  of  God  is  too 
great  for  the  ministry  alone  to  accomplish.  Christian 
laymen  have  their  part  to  play  and  should  find  their 
places  in  the  work  of  the  Church.  This  was  true  also  in 
the  case  of  Moses  and  the  appointing  of  the  seventy  elders 
(Numbers  xi.  1-35)  and  of  the  apostles  and  the  appoint- 
ing of  deacons  (Acts  vi.  1-6). 

The  service  of  the  Levites  was,  of  course,  based  on  re- 
demption. They  were  substituted  for  the  first-born  who 
had  been  saved  that  dark  night  in  Egypt  when  the 
destroying  angel  passed  through  the  land.  Their  service 
consisted  in  looking  after  the  sacred  vessels,  utensils,  and 
furniture  in  connection  with  the  Tabernacle  (xviii.  1-6). 
To  this  service  they  were  to  devote  their  entire  time. 
They  seem  to  have  been  in  apprenticeship  until  the  age 
of  twenty-five,  in  full  service  from  thirty  until  fifty,  at 


Preparation  for  the  March  237 

which  time  they  were  retired  from  certain  forms,  but  not 
from  all  kinds  of  service  (viii.  25,  26).  Their  mainte- 
nance, however,  did  not  cease  at  the  age  of  fifty.  They 
were  warned  frequently  to  exercise  great  care  in  the  han- 
dling of  the  holy  things  connected  with  the  Tabernacle. 
They  must  not  overstep  their  province,  **lest  they  die'* 
(iv.  16-20). 

There  are  some  practical  lessons  for  us  to  learn  from 
the  numbering  of  the  Levites.  There  is  still  call  for  a 
lay  ministry  and  for  men  and  women  to  dedicate  their 
lives  to  exclusive  Christian  service  even  outside  of  the 
regular  ministry.  God,  of  course,  must  indicate  such  a 
call,  for  He  is  Sovereign  in  the  bestowal  of  His  gifts  and 
the  distribution  of  offices  in  connection  with  the  Church 
(Ephesians  iv.  1-10).  God  has  the  right  to  make  such  a 
call,  for  we  are  His  by  redemption  (1  Corinthians  vi.  20). 
The  Church  sadly  needs  such  men  and  women  who  will 
give  their  lives  and  service  to  Christ  just  as  the  Levitea 
were  given  to  Aaron  and  the  priests  for  their  service. 

The  fact  that  such  particular  attention  is  given  to  the 
matter  of  age  in  connection  with  the  service  of  the  Levitea 
would  seem  to  teach  us  :  First,  that  we  ^'  lay  hands  sud- 
denly on  no  man"  (1  Timothy  v.  22)  and  put  ^^not  a 
novice  "  into  the  service  of  the  Church  (1  Timothy  iii.  6). 
Secondly,  that  provision  should  be  made  for  the  support 
in  old  age  of  those  who  have  given  their  lives  to  the 
service  of  God.  The  lesson  of  reverence  is  constantly 
needed.  We  are  also  warned  by  the  reference  to  Nadab 
and  Abihu  (iii.  4)  that  we  must  be  careful  not  to  fill  our 
censers  with  strange  fire,  that  is,  not  to  use  wrong 
methods  in  the  pursuit  of  God's  work. 

2.  The  Sanctification  of  the  Camp  (chaps,  v.,  vi. ). 
The  people  are  now  ready  to  follow  God's  leadings,  but 
they  must  first  be  sanctified,  fitted  in  heart  and  life  to 


238  The  Book  of  Numbers 

follow  a  holy  God.  The  miscellaneous  laws  herein  set 
forth  all  carry  with  them  the  idea  of  maintaining  the 
holiness  of  the  camp. 

The  law  of  leprosy  has  been  dealt  with  in  Leviticus 
(cf.  page  210).  The  great  lesson  taught  is  that  enunciated 
by  the  prophet,  *'  Be  ye  clean  that  bear  the  vessels  of  the 
Lord  '^  (Isaiah  lii.  11),  and  corroborated  by  the  New 
Testament,  ''If  a  man  therefore  purge  himself  from 
these,  he  shall  be  a  vessel  unto  honour,  sanctified,  and 
meet  for  the  master's  use,  and  prepared  unto  every  good 
work''  (2  Timothy  ii.  21). 

The  law  dealing  with  restitution  (v.  5-10)  is  interesting. 
It  has  been  dealt  with  before  (cf.  Exodus  xxii.  1-4),  but 
a  new  phase  of  the  subject  is  here  presented.  In  Exodus 
the  culprit  has  been  found  out,  and  consequently  must 
restore  double.  Here  the  culprit  has  not  been  found  out 
but  his  own  conscience  has  shown  him  his  sin  ;  the  idea 
of  restitution  arises  from  within  ;  consequently  he  is 
required  to  add  only  one-fifth  because  it  is  a  matter  of 
conscience  and  not  law.  There  is  also  another  interest- 
ing thought  in  connection  with  restitution  here.  So 
clear  is  it  that  fortunes  made  by  fraud  must  not  be 
allowed  to  be  a  source  of  gain  to  the  one  having  done  the 
wrong  that  he  is  obliged  to  use  it  in  the  service  of  man. 
If  those  to  whom  restitution  is  owed  are  not  living,  then 
restitution  must  be  made  to  the  priests,  that  is,  it  must 
go  to  the  service  of  God.  Has  this  thought  any  bearing 
on  the  question  of ''tainted  money"?  Any  atonement 
without  such  restitution  is  of  no  avail. 

The  law  of  jealousy  (v.  14-31)  emphasizes  the  fact  that 
the  thought  of  sin  in  the  face  of  insufficient  evidence 
is  to  be  prohibited.  The  marriage  estate  must  be  pro- 
tected. 

The  vow  of  the  Nazarite  is  then  dealt  with  (vi.  1-21 ; 
cf.    Eomans  xii.   1).     The  vow  of  ibhe  Nazarite  was  a 


Preparation  for  the  March  239 

voluntary  one  and  therefore  was  strict  in  its  nature.  It 
was  taken  either  for  a  lifetime  or  had  a  time  limit.  It 
was  made  as  the  result  of  some  special  divine  blessing. 
It  indicated  that  the  one  making  it  was  not  satisfied  with 
simply  being  separated  in  heart,  but  would  be  separated 
in  life  also,  and  for  this  reason  his  outward  apjjearance 
marked  him  as  a  Nazarite.  The  Nazarite  avoided  things 
which  were  in  themselves  innocent  and  in  which  others 
may  have  been  allowed  to  participate.  This  he  did  for  the 
sake  of  his  influence.  He  would  live  a  higher  life  than 
others.  He  did  not  stop  to  ask,  ''What  is  the  harm  in 
this,  or  thaf  He  would  live  a  life  above  that  of  a 
nominal  Israelite.  From  such  men  came  the  prophets 
(cf.  Amos  ii.  11,  12). 

Now  that  the  cleansing  of  the  camp  is  complete,  we 
have  the  blessing  of  God  falling  upon  it,  and  so  the 
Aaronic  benediction  follows  (vi.  22-27).  Is  there  an 
intimation  of  the  Trinity  in  this  benediction  ?  So  it  is 
in  the  Christian  life  to-day  ;  when  there  is  thorough  con- 
secration and  sanctification,  then  comes  the  full  blessing 
of  God  upon  that  life  (John  vii.  37-39). 

3.    The  Necessities  for  the  Journey  Met  (vii.  1-x.  10). 

(a)  Chapter  vii.  Contains  Eighty -nine  Verses  and  is  the 
Longest  Chapter  in  the  Bible.  Strange  to  say,  it  deals 
with  the  subject  of  giving.  It  is  an  inspired  list  of  sub- 
scribers with  a  minute  record  of  each  gift. 

There  is  a  difference  between  the  giving  portrayed  here 
and  that  which  took  place  in  connection  with  furnishing 
of  material  for  the  Tabernacle  (Exodus  xxv.).  In  con- 
nection with  the  Tabernacle  every  one  gave  something, 
although  the  gifts  differed.  No  gift  was  counted  too 
small.  In  this  chapter  all  the  gifts  are  large  and  the 
same  because  the  givers  are  all  princes  or  leaders.  There 
are  times  and  occasions  for  both  kinds  of  giving.     ''Ac- 


240  The  Book  of  Numbers 

cording  as  God  hath  prospered  us,"  is  to  be  the  measure 
of  our  gifts.  The  value  of  our  gifts  is  known  to  God, 
and  no  gift,  however  small,  though  it  be  but  a  cup  of 
cold  water,  shall  lose  its  reward  (cf.  Mark  xii.  41-44  ; 
Matthew  x.  42  ;  Mark  ix.  41).  One  sometimes  wonders 
if  the  gifts  are  enumerated  here  for  the  purpose  of  en- 
couraging others  to  give.  There  is  a  sense  in  which  it 
is  true  that  we  ought  not  to  let  our  right  hand  know 
what  our  left  hand  doeth,  but  we  should  not  forget  that 
it  is  our  obligation  to  let  our  light  so  shine  before  men 
that  they  may  see  our  good  works  (Matthew  v.  16  j  cf. 
2  Corinthians  ix.  13). 

(&)  The  Instructions  Given  in  Chapter  viii.  with  Refer- 
ence to  the  Position  of  the  Candelabra  are  Interesting.  The 
candelabra  must  be  so  arranged  that  the  lights  will  shine 
upon  the  center  shaft  which  had  been  worked  with  divine 
skill.  The  candelabra,  doubtless,  represents  Christ ;  and 
the  light  of  the  candelabra,  the  Holy  Spirit.  So  we  may 
understand  by  this  that  it  is  the  office  of  the  Holy  Spirit 
to  glorify  Christ,  as  it  is  the  privilege  and  obligation 
of  the  Church  also  to  glorify  Him.  The  Church  is 
likened  unto  lampstands,  in  the  center  of  which  the 
Lord  stands  or  walks  (Revelation  i.  12,  13,  20 ;  ii.  1 ;  cf. 
Philippians  ii.  15,  16  ;  Matthew  v.  14-16). 

In  the  ninth  chapter  '^the  pillar  of  cloud''  is  given  to 
guide  the  children  of  Israel  by  day,  and  *'  the  pillar  of 
fire  "  by  night.  It  is  exceedingly  interesting  to  note  the 
minute  and  repeated  particulars  regarding  the  move- 
ments of  the  pillar  and  the  effect  of  the  movements  on 
Israel.  When  the  pillar  of  cloud  was  stationary,  the 
Israelites  had  to  remain  where  they  were  ;  when  the 
cloud  moved,  they  were  to  take  their  journey.  **  And 
80  it  was,  when  the  cloud  abode  from  even  unto  the 
morning,  and  that  the  cloud  was  taken  up  in  the  morn- 
ing, then  they  journeyed  :  whether  it  was  by  day  or  by 


Preparation  for  the  March  241 

night  that  the  cloud  was  taken  up,  they  journeyed.  Or 
whether  it  were  two  days,  or  a  month,  or  a  year,  that  the 
cloud  tarried  upon  the  tabernacle,  remaining  thereon, 
the  children  of  Israel  abode  in  their  tents,  and  journeyed 
not :  but  when  it  was  taken  up,  they  journeyed '' 
(ix.  21,  22).  One  step  at  a  time  they  were  guided. 
They  did  not  know  whether  they  were  to  stay  a  night, 
a  week,  a  month,  or  a  year  in  one  place.  Whensoever 
the  cloud  moved,  they  moved  j  whithersoever  it  led, 
they  followed. 

The  pillar  of  cloud  is  a  type  of  the  Lord  Jesus  Christ 
who  Himself  said,  **  I  am  the  light  of  the  world  :  he  that 
followeth  me  shall  not  walk  in  darkness,  but  shall  have 
the  light  of  life  "  (John  viii.  12).  The  children  of  Israel 
had  the  figure ;  we  have  the  reality.  Such  a  sign  was 
needed  in  the  wilderness  journey.  Christ  as  our  guide 
is  none  the  less  needed  in  the  wilderness  of  this  world 
through  which  we  are  travelling.  To  follow  Christ  is 
to  succeed  ;  to  miss  Him  is  to  fail.  Once  the  children 
of  Israel  refused  to  follow  the  guidance  of  God  and  were 
defeated  (xiv.  44,  45).  These  things  happened  unto  them 
for  our  ensamples.  The  believer  has  not  only  the  guid- 
ance of  the  personal  Christ,  but  also  of  the  written  Word. 
Christ  is  his  guide  ;  the  Word  is  his  chart.  Just  as  the 
journey  of  the  children  of  Israel  was  already  known  to 
God  but  revealed  to  them  step  by  step  as  they  were 
obedient,  so  the  plan  of  the  believer's  life  is  known  be- 
forehand to  the  Father  (cf.  Ephesians  ii.  10)  and  is  re- 
vealed to  His  children  step  by  step  (cf.  Eomans  viii.  14). 

The  reference  to  the  silver  trumpets  in  chapter  x.  is 
interesting  and  instructive.  The  trumpets  were  sounded 
for  two  reasons  :  to  gather  the  people  together  for  wor- 
ship, and  also  for  the  line  of  march.  These  trumpets 
were  made  of  silver  which,  typically,  symbolizes  redemp- 
tion.    Only  on  the  ground  of  redemption  can  we  worship 


242  The  Book  of  Numbers 

God  or  walk  well-pleasiug  in  His  sight.  Nor  can  Christ 
be  our  example  unless  He  is  first  our  Saviour.  The 
trumpets,  as  well  as  the  cloud,  were  a  means  of  guidance 
to  the  chosen  people.  So  the  believer,  in  addition  to  the 
l^ersonal  presence  of  Christ  and  the  written  Word  of 
God,  will  hear  within  him  a  still,  small  voice,  saying, 
"  This  is  the  way  j  walk  ye  in  it.'^ 


n 

The  Journey — From  Sinai  to  Moab 
(Chapters  xi.-xxi.) 

IF  chapters  i.-x.  show  God's  dealings  with  His  people 
as  being  manifested  in  unity,  harmony  and  success, 
then  chapters  xi.-xxi.  set  forth  man's  actions  (man 
as  left  to  himself)  manifesting  themselves  in  murmurings, 
failure  and  defeat.  This  has  been  true  from  Eden  until 
to-day.  Chapter  xxxiii.  gives  a  list  of  all  stations  which 
the  children  of  Israel  reached  until  they  came  back  to 
the  starting  point — Kadesh-barnea.  The  lesson  is  that 
there  is  no  progress  made  when  we  are  disobedient. 

There  are  many  ways  of  considering  the  contents  of 
these  chapters  (i.-x.).  For  our  present  purpose  we  will 
consider  them  from  the  standpoint  of  the  eight  murmur- 
ings recorded  therein.  "  And  when  the  people  com- 
plained, it  displeased  the  Lord  :  and  the  Lord  heard 
it ;  and  his  anger  was  kindled  ;  and  the  fire  of  the  Lord 
burnt  among  them,  and  consumed  them  that  were  in  the 
uttermost  parts  of  the  camp.  And  the  people  cried  unto 
Moses  ;  and  when  Moses  prayed  unto  the  Lord,  the  fire 
was  quenched.  And  he  called  the  name  of  the  place 
Taberah  :  because  the  fire  of  the  Lord  burnt  among 
them"(xi.  1-3).  These  verses  sound  the  characteristic 
note  of  the  entire  ten  chapters  of  this  section — murmur- 
ings and  forgiveness. 

I.  The  First  Murmuring — Taberah,  which  Means 
**  The  Place  of  Burning  "  (xi.  1-3).  No  specific  ground 
for  the  complaint  is  meotioned.     The  people  probably 

243 


244  '^^^  Book  of  Numbers 

murmured  because  of  the  hardship  of  the  way  (cf.  x.  33). 
They  had  petitioned  for  guidance  and  now  they  com- 
plain about  the  guidance  provided.  They  had  appar- 
ently forgotten  the  hardships  of  the  Egyptian  bondage. 

The  practical  lesson  from  this  murmuring  is  apparent. 
Some  to-day  complain  that  the  Christian  life  is  hard,  and 
all  the  time  they  forget  the  difficult  and  perilous  experi- 
ences of  the  days  previous  to  their  conversion.  It  is  the 
way  of  the  transgressor  that  is  hard  (Proverbs  xiii.  15), 
the  yoke  of  Christ  is  easy  (Matthew  xi.  28-30).  Then 
again  there  are  many  people  who  grumble  even  though 
they  have  nothing  specific  to  grumble  about.  They 
growl  about  the  weather  and  about  their  luck.  It  is  the 
spirit  of  grumbling  that  is  dealt  with  here  rather  than 
any  specific  thing  which  caused  it,  and  so  it  covers 
everything  in  life's  daily  task  which  would  lead  us  to 
complain.  The  habit  of  grumbling  is  apt  to  become 
tyrannical,  and  consummate  in  a  nagging  disposition. 
The  believer  should  cultivate  a  spirit  of  contentment. 
''Grudge  not  one  against  another,  brethren,  lest  ye  be 
condemned  :  behold,  the  judge  standeth  before  the  door'* 
(James  v.  9  ;  Hebrews  xiii.  5,  6). 

2.  The  Second  Murmuring — Kibroth-hattaavah, 
which  Means  **  Graves  of  Lust "  (xi.  4-35).  The 
people  complained,  first,  of  the  way  ;  now,  they  complain 
of  the  food  which  God  had  provided.  Doubtless  the 
"mixed  multitude  "  (xi.  4 ;  cf.  Exodus  xii.  38  ;  Nehemiah 
xiii.  3  ;  Genesis  xiii.  5-14 ;  2  Corinthians  vi.  14-17)  had 
not  really  felt  the  keen  pang  of  the  bondage  of  Egypt  nor 
tasted  the  joy  of  the  deliverance  from  bondage.  Israel 
was  prone  to  forget  that  it  is  impossible  to  have  the  food 
of  Egypt  without  the  bondage  and  oppression  of  Egypt. 

Moses'  prayer  and  God's  forbearance  with  the  great 
leader,  as  well  as  His  answer  to  the  petition,  are  exceed- 


From  Sinai  to  Moab  245 

ingly  instructive.  Moses  really  ought  to  have  had  more 
faith.  Had  he  not  seen  and  should  he  not  have  remem- 
bered the  great  wonders  that  Jehovah  had  wrought  in 
Egypt  f 

God  answered  Moses'  prayer  in  allowing  him  to  divide 
up  the  duties  of  his  office  (xi.  16-30).  Moses  saved  him- 
self trouble,  but  he  lost  dignity. 

The  prayer  of  the  people  was  answered  ;  God  sent  them 
fullness  of  body  but  leanness  of  soul  (xi.  31-35).  God 
supplied  the  need  of  the  people  by  miraculously  sending 
quail.  The  flocks  of  quail  probably  descended  in  their 
flight  to  about  three  feet  above  the  ground,  and  so  were 
easily  captured.  God  satisfied  their  hunger,  but  He  also 
smote  them  with  a  great  plague  because  of  their  murmur- 
ing (xi.  33-35).  One  often  wonders  if  it  would  not  have 
been  better  had  their  prayer  been  left  unanswered.  Shall 
we  not  thank  God  some  day  for  unanswered  as  well  as 
answered  prayer  t 

3.    The  Third  Murmuring— Against  God's  Leaders 

(xii.  1-16).  Miriam  and  Aaron,  sister  and  brother  of 
Moses,  seem  to  have  been  the  ringleaders  in  the  murmur- 
ing against  their  brother.  The  cause  of  the  murmuring 
may  have  been  from  envy  and  jealousy,  either  on  account 
of  the  division  of  honour  which  had  taken  place  in  the 
appointing  of  the  seventy  elders  (chap,  xi.),  or  because 
of  Moses'  new  wife,  Miriam  herself  doubtless  wanting  to 
be  second  to  Moses. 

It  is  a  great  sin  to  speak  against  God's  ministers  or 
those  whom  God  has  put  in  places  of  authority,  a  truth 
which  both  Miriam  and  Aaron  found  out  to  their  sorrow, 
Miriam  being  smitten  with  leprosy  (xii.  10),  and  Aaron, 
while  not  being  thus  smitten,  being  nevertheless  pun- 
ished later  in  life  for  this  sin.  God  did  not  smite  Aaron 
with  leprosy  as  He  had  done  Miriam,  probably  because 


246  The  Book  of  Numbers 

of  the  honour  attached  to  the  office  of  priesthood  (cf. 
XX.  24,  29).  The  New  Testameut  also  is  severe  iu  its 
warning  with  regard  to  speaking  against  those  whom 
God  has  put  in  authority  (cf.  2  Peter  ii.  10-12  ;  Jude 
8-10  ;  Hebrews  xiii.  7). 

The  meekness  of  Moses  stands  out  prominently  in  this 
incident.  His  unselfishness  is  evident  from  the  expres- 
sion ^' Would  God  that  all  the  Lord's  people  were 
prophets,  and  that  the  Lord  would  put  his  spirit  upon 
them  ! "  (xi.  29)  ;  from  his  apparent  spirit  of  satisfaction 
with  all  that  God  sends  and  does ;  from  his  intercession 
for  his  sister  Miriam  (xii.  11-15)  ;  and  from  the  emphatic 
statement  of  verse  3 — ('^Now  the  man  Moses  was  very 
meek,  above  all  the  men  which  were  upon  the  face  of  the 

earth")- 

We  have  here  a  splendid  illustration  of  the  virtue  and 
victory  of  silence,  and  also  of  the  fact  that  God  takes 
care  of  the  reputation  of  those  who  seek  to  have  their 
characters  blameless  before  Him.  We  can  afford  to  trust 
God  with  our  reputations.  Of  course,  if  we  are  deter- 
mined to  conduct  our  own  defense,  God  will  let  us  do  it, 
and  we  will  very  likely  get  into  deeper  trouble.  Joseph 
is  another  illustration  of  a  man  who  committed  his  repu- 
tation to  God  (Genesis  xxxix.).  Christ  did  likewise 
(1  Peter  ii.  21-24 ;  cf.  Philippians  ii.  5-11).  So  should 
we  (Eomans  xii.  17-21). 

4.  The  Fourth  Murmuring — Because  of  the  Land 
(chaps,  xiii.,  xiv.).  So  far,  the  people  had  complained 
of  the  way,  of  the  food,  of  their  leader,  now,  they  com- 
plain of  the  land.  They  wanted  to  find  out  the  size  of 
Canaan,  the  number  of  its  people,  the  nature  of  its  strong- 
holds, and  the  character  of  its  produce — all  of  which 
there  was  no  need  for  them  to  send  spies  to  ascertain,  for 
God  had  already  made  known  these  facts  to  them. 


From  Sinai  to  Moab  247 

From  a  comparisou  of  this  account  with  Deuteronomy 
i.  19-22,  which  shows  the  attitude  of  the  peojDle,  of 
Moses,  and  of  God  towards  the  sending  out  of  the  spies, 
it  might  seem  as  though  the  sending  of  the  spies  met 
with  God's  approval,  just  as  in  the  case  of  1  Samuel 
viii.  22,  where  similar  circumstances  are  narrated  in  con- 
nection with  the  request  for  a  king.  In  reality,  how- 
ever, it  was  very  much  against  the  will  of  God.  It  is  a 
fact  that  we  should  not  easily  overlook  that  if  we  are  de- 
termined to  have  our  own  way  in  things,  God  will  allow 
us  to  carry  out  our  plans  even  though  it  brings  sorrow 
and  disaster  as  the  result. 

The  report  of  the  twelve  spies  was  true,  the  report  of 
the  ten  being  just  as  true  as  that  of  the  two.  There  was 
this  difference,  however,  that  while  the  report  of  the  ten 
may  have  been  true  to  facts,  the  report  of  the  two, 
Joshua  and  Caleb,  was  true  not  only  to  facts  but  also  to 
the  Lord.  The  ten  spies  saw  God  through  circumstances ; 
the  two  saw  circumstances  through  God. 

The  report  of  the  ten  spies  so  discouraged  the  people 
that  they  revolted  and  suggested  the  appointing  of  an- 
other leader  and  the  return  to  Egypt.  This  state  of 
affairs  forced  Moses  to  prayer  (xiv.  13-25) — a  prayer 
which  is  a  wonderful  model  of  intercession,  and  in  which 
the  great  leader  identifies  himself  with  his  people  in 
seeking  their  pardon,  and  with  God  in  seeking  the  divine 
glory.  The  result  of  the  prayer  is  that  God  will  pardon, 
and  yet  punish  the  people  for  their  sins.  The  ten  spies 
are  punished,  and  the  people  are  sent  back  again  into 
the  wilderness  to  wander  for  thirty-eight  years. 

This  is  probably  the  most  important  of  all  the  murmur- 
ings  recorded.  It  is  called  ^'the  provocation,"  and  on 
it  is  based  the  great  exhortation  in  Hebrews  iii.  7-iv.  11. 

The  reward  of  faithfulness  to  God  is  illustrated  in  the 
promise  made  to  Joshua  and  Caleb.     They  alone,  of  all 


248  The  Book  of  Numbers 

the  children  of  Israel  of  that  generation,  were  iDermitted 
to  enter  the  promised  land.  The  punishment  for  un- 
belief is  seen  in  the  disaster  that  met  the  people  in  their 
encounter  with  the  Amalekites  and  Canaanites  (xiv. 
40-45).  We  have  also  another  sad  illustration  of  an- 
swered prayer  (cf.  xiv.  2  with  xiv.  28,  also  xi.  31-35). 

The  fifteenth  chapter  is  a  bit  of  blue  in  a  dark  sky.  It 
contains  hope  amidst  gloom.  In  it  the  people  are  assured 
that  the  wilderness  experience  will  not  last  forever.  By 
the  grace  of  God  they  shall  enter  into  their  inheritance. 
Note  the  expression,  ^^When  ye  be  come  into  the  land 
of  your  habitations,  which  I  give  unto  you'^  (xv.  2, 
cf.  XV.  18).  This  chapter  contains  also  certain  sundry 
laws  which  are  to  govern  the  people  when  in  the 
promised  land. 

5.  Korah's  Rebellion — Murmuring  Against  the 
Priesthood  (xvi.  1-40).  Korah  was  a  Levite,  but  was 
not  satisfied  with  his  position,  and  aspired  to  the  ofBce 
of  the  priesthood.  **  Seemeth  it  but  a  small  thing  unto 
you,  that  the  God  of  Israel  hath  separated  you  from  the 
congregation  of  Israel,  to  bring  you  near  to  himself  to 
do  the  service  of  the  Tabernacle  of  the  Lord,  and  to  stand 
before  the  congregation  to  minister  unto  them  ?  And 
he  hath  brought  thee  near  to  him,  and  all  thy  brethren 
the  sons  of  Levi  with  thee  ;  and  seek  ye  the  priesthood 
also  "  (xvi.  9,  10). 

This  complaint  was  against  Moses  and  Aaron,  and 
probably  exhibited  a  spirit  of  discontent  from  the  in- 
ferred fact  that  Moses  had  given  preference  to  a  younger 
relative  of  Korah's  (cf.  iii.  30)  in  the  office  of  the  priest- 
hood. Korah  rebelled  against  Aaron  because  of  the 
exclusiveness  of  the  priesthood.  As  punishment  for  his 
rebellion  he  was  swallowed  up  by  fire,  this  punishment 
being  from  above,  for  he  had  transgressed  against  the 


From  Sinai  to  Moab  249 

divine  order.  Dathan  and  Abiram  rebelled  against  the 
supremacy  of  Moses  in  matters  of  civil  authority,  con- 
sequently in  their  punishment,  the  earth  swallowed  them 
up,  for  they  had  spoken  against  the  earthly  authority 
appointed  by  God.  Here  is  disaffection  in  the  high 
ranks.  Quarrelling  with  the  gifts  God  gives  a  man  is 
quarrelling  with  God  (cf.  Eomans  ix.  20^23).  We  can- 
not all  be  equally  prominent  in  the  service  of  God,  but 
we  should  not  therefore  find  fault.  No  man  has  all  the 
gifts,  but  may  have  all  the  graces.  The  body  has  many 
members,  and  not  all  of  the  same  importance  or  promi- 
nence. So  is  it  with  the  body  of  Christ ;  all  members 
have  not  the  same  office  (cf.  1  Corinthians  xii.  4-31  ; 
Ephesians  iv.  7-11).  **But  in  a  great  house  there  are 
not  only  vessels  of  gold  and  of  silver,  but  also  of  wood 
and  of  earth  ;  and  some  to  honour,  and  some  to  dis- 
honour. If  a  man  therefore  purge  himself  from  these, 
he  shall  be  a  vessel  unto  honour,  sanctified,  and  meet  for 
the  master's  use,  and  prepared  unto  every  good  work  " 
(2  Timothy  ii.  20,  21). 

Moses  again  places  the  matter  of  rebellion  in  the  hands 
of  God  who  disposes  of  it  for  the  best  interest  of  all 
concerned  and  the  conservation  of  the  office  and  dignity 
of  priest  and  ruler. 

6.  The  Sixth  Murmuring — Because  of  the  Judg- 
ment of  God  (xvi.  41-50).  The  people  complained  be- 
cause of  the  death  of  the  rebels.  Strange  that  they 
should  have  thus  complained  when  the  events  of  verses 
25-30  must  have  still  been  fresh  in  their  minds  !  God's 
punishment  for  their  murmuring  (xvi.  41-50)  was  visited 
on  the  people  in  the  form  of  a  plague,  as  the  result  of 
which  14, 700  died.  This  punishment  was  stopped  through 
the  intercession  of  Moses. 

Chapters  xvii.-xix.  form  a  separate  section,  and  deal 


250  The  Book  of  Numbers 

with  the  whole  condition,  rights,  practice,   privileges, 
and  responsibilities  of  the  priesthood. 

7.  The  Seventh  Murmuring — On  Account  of  the 
Lack  of  Water  (xx.  1-29).  This  murmuring  ought  to 
have  been  prevented  had  the  people  remembered  how 
God  had  before  supplied  a  similar  lack  (Exodus  xv. 
22-25).  Here  we  have  recorded  the  story  of  the  rod  and 
the  rock,  and  the  sin  of  Moses  in  connection  therewith. 
In  what  did  the  sin  of  Moses  consist  ?  In  verse  8  Moses 
was  commanded  to  take  the  rod  and  speak  to  the  rock, 
and  it  should  give  forth  water.  Verse  9  says  that  Moses 
took  the  rod  as  God  had  commanded  him.  Verse  10 
shows  that  Moses  apparently  lost  his  temper,  and,  con- 
trary to  what  we  know  of  the  meekness  of  Moses,  rather 
glorified  himself  than  God  when  he  said,  ''Hear  now,  ye 
rebels  ;  must  we  fetch  you  water  out  of  this  rock  I  ^ '  In 
verse  11  we  are  told  that  Moses  smote  the  rock  twice.  It 
is  also  stated  that  he  took  Ms  rod  ;  whereas  verses  8  and  9 
seem  to  indicate  that  Aaron's  rod  was  the  one  God  com- 
manded to  be  used.  In  the  whole  matter  Moses  failed 
to  glorify  and  sanctify  God  by  precise  obedience  to 
His  command  (xxvii.  14  ;  Deuteronomy  i.  37  ;  iii.  26 ; 
xxxii.  51).  Of  course,  there  is  a  sense  in  which  the 
smitten  rock  was  a  type  of  Christ  (1  Corinthians  x.  4) 
who  was  07ice  offered  for  the  sins  of  the  world  (Hebrews 
ix.  25-28).  To  smite  the  rock  twice  was  out  of  harmony 
with  that  which  the  rock  typified. 

The  death  of  Aaron  is  recorded  in  this  chapter.  In 
harmony  with  what  we  have  said  with  reference  to  the 
smiting  of  Miriam  with  leprosy  but  with  no  such  visita- 
tion upon  Aaron  (cf.  xii.  10,  11),  the  manner  of  Aaron's 
death  seems  to  show  the  divine  respect  for  the  office  of  the 
priesthood.  The  last  vision  of  Aaron,  the  high  priest, 
that  the  people  gather  is  that  of  Aaron  fully  arrayed  in 


From  Sinai  to  Moab  251 

his  high-priestly  robes.  Thus  God  regarded  the  office, 
though  He  punished  the  sin.  Aaron  practically,  although 
not  literally,  died  in  full  priestly  regalia.  The  high- 
priestly  garments  were  taken  off  Aaron  and  placed  on 
his  son  Eleazar,  and  so  Aaron  died  there  in  the  mount 
(XX.  2^29). 

8.  The  Eighth  Murmuring — Because  of  Lack  of 
Bread  and  Water  (xxi.  1-35).  The  complaints  of  the 
people  in  this  instance  really  arose  from  a  loathing  and 
dislike  of  the  manna  which  God  Himself  had  provided. 
The  punishment  for  this  murmuring  was  the  sending  of 
fiery  serpents  which  bit  the  people  and  poisoned  them  so 
that  many  died.  Moses  again  intercedes  and  is  com- 
manded to  make  a  brazen  serpent  and  put  it  on  a  pole. 
Whosoever  looked  at  the  serpent  was  healed  of  his 
disease.  This  brazen  serpent  was  kept,  as  we  know,  for 
a  memorial  for  a  long  time,  and  was  finally  destroyed  by 
Hezekiah  because  the  people  began  to  worship  it  (2  Kings 
xviii.  4).  The  brazen  serpent  is  a  type  of  our  Lord 
Jesus  Christ  who  offered  Himself  for  the  world's  sin 
(John  iii.  14,  15). 


Ill 

On  the  Plains  of  Moab 

(Chapters  xxii.-xxxvi.) 

I.  The  Opposition  of  Israel's  Enemies  (chaps, 
xxii.-xxv.). 

THESE  chapters  narrate  the  story  of  Balak  and 
Balaam.  Much  light  is  thrown  on  these 
chapters  by  comparison  with  the  following  New 
Testament  passages  :  '*  Woe  unto  them  !  for  they  have 
gone  in  the  way  of  Cain,  and  ran  greedily  after  the  error 
of  Balaam  for  reward,  and  perished  in  the  gainsaying 
of  Core  "  (Jude  11).  Having  eyes  full  of  adultery,  and 
that  cannot  cease  from  sin  ;  beguiling  unstable  souls  :  an 
heart  they  have  exercised  with  covetous  practices  ;  cursed 
children :  Which  have  forsaken  the  right  way,  and  are 
gone  astray,  following  the  way  of  Balaam  the  son  of 
Bosor,  who  loved  the  wages  of  unrighteousness  ;  But 
was  rebuked  for  his  iniquity  :  the  dumb  ass  speaking 
with  man's  voice  forbade  the  madness  of  the  prophet  ^ ' 
(2  Peter  ii.  14-16). 

Balaam  loved  the  wages  of  unrighteousness  and  in 
order  to  obtain  the  same  sought  to  be  a  friend  of  God^s 
friends  and  God's  enemies  at  the  same  time,  a  thing 
which  is  absolutely  impossible,  for  no  man  can  "serve 
God  and  mammon  "  (Matthew  vi.  24),  and  whosoever 
would  **  be  a  friend  of  the  world  is  the  enemy  of  God  " 
(James  iv.  4). 

There  is  an  interesting  lesson  in  connection  with  IsraePs 
fall  in  these  chapters.  Balaam  probably  led  the  chil- 
dren of  Israel  into  sinful  relations  with  the  Moabites  on 

252 


On  the  Plains  of  Moab  253 

the  basis  that  they  were  a  covenant  people  and  could  not, 
therefore,  be  cast  off  by  God.  The  great  truth  taught  in 
these  chapters  is  that  there  is  no  covenant  relationship 
which  willful  sin  will  not  violate.  Yet  note  God's 
interest  in  His  even  unworthy  people  (cf.  Zechariah  iii. 
1-5).  One  can  hardly  pass  by  the  fall  of  the  Israelites 
without  recognizing  that  the  same  thing  has  caused  the 
fall  of  the  Church  again  and  again,  namely,  worldliness 
or  participation  in  the  festivities  of  the  world  (cf.  2  Cor- 
inthians vi.  14r-17  ;  1  Corinthians  x.  6-12). 

2.  The  Second  Census  (chap.  xxvi.).  The  first 
census  (chaps,  i.-iv.)  showed  603,550  people,  and  22,000 
Levites;  the  second  census  (chap,  xxvi.)  showed  601,730 
people,  and  23,000  Levites.  Not  a  man  of  the  first 
numbering  (except  Joshua  and  Caleb,  xxvi.  64,  65)  en- 
tered the  promised  land.  Miriam,  Aaron,  and  Moses 
died  on  the  borders  of  the  land.  Thus  the  law  could  not 
give  the  people  rest  (Hebrews  iii.,  iv.). 

The  lesson  to  be  derived  from  all  this  is  to  be  found  by 
a  comparison  of  the  following  passages  :  Psalm  xcv.  10  j 
Hebrews  iii.  10-17  ;  1  Corinthians  x.  13. 

3.  Moses'  Successor — Instructions  Regarding  Sac- 
rifice— Partition  of  Canaan  (xxvii.  1-xxxiii.  49).  The 
principal  events  narrated  in  this  section  are  as  follows  : 
The  successor  of  Moses  appointed  (chap,  xxvii.) ;  The 
order  of  the  yearly  sacrifice  (chaps,  xxviii.,  xxix.)  ;  Vows 
of  women  (chap,  xxx.)  ;  The  destruction  of  the  Midianites 
(chap,  xxxi.);  The  lot  of  the  two  and  a  half  tribes 
(chap,  xxxii.);  and  the  record  of  the  line  of  march 
(chap,  xxxiii.). 

4.  Final  Instructions  With  Regard  to  the  En- 
trance Into  the  Promised  Land  (xxxiii.  50-xxxvi.  13). 


254  '^^^  Book  of  Numbers 

The  principal  subjects  covered  are :  The  clearance  of  the 
land  (xxxiii.  50-56) ;  Its  boundaries  and  partition 
(chap.  xxxiv.)j  The  appointment  of  cities  for  the  Levites 
and  the  cities  of  refuge  (chap,  xxxv.)  ;  and  Marriage  in. 
its  relation  to  inheritance  (chap,  xxxvi.). 


The  Book  of  Deuteronomy 


Synopsis  of  Deuteronomy 

Introduction — Place,    Time,    Circumstances,   Pur- 
pose (i.  1-5). 

I.        The  First  Discourse — Historical  Review  (i.  6- 
iv.  49). 

1,  Principal   incidents   of  the  wilderness  journey  showing 

the  providential  leading  of  God  (i.  6-iii.  29). 
(a)  Review  of  events  preceding  the  thirty-eight  years  of 

wandering  (i.  6-46). 
(^)  Review  of  events   during  the  thirty-eight  years  of 

wandering  (ii.  i-iii.  29). 

2.  The  call  to  obedience  on  the  basis  of  God's  wondrous 

leading  of  His  people  (iv.  1—49). 

n.      The    Second    Discourse — Legislative    Review 
(v.  l-xxviii.  68). 

1.  The  moral  law  in  general  is  dealt  with;  /.  <?.,  the  great 

theocratic  principle  which  is  to   govern  Israel  in  the 
land — God  is  sole  and  sovereign  Lord  (Chaps,  v.-xi.). 

2.  The  exposition  of  special  laws  (Chaps,  xii.-xxviii.  ;  of. 

i.  5;  iv.  I  ;  v.  i). 
[a)  The  religious  duties  of  the  people  (xii.  i-xvi.  17). 
Public  worship  (xii.   11-14). 
Private  worship  (xii.   15-28). 
Idolatry  is  forbidden  (xii.  29-xiii.  18). 

False  teaching  and  teachers. 
Three  agencies  in  leading  people  into  idolatry : 

False  prophets  (xiii.  1-5). 

A  man's  family  (xiii.  6-1 1). 

A  man's  neighbours  (xiii.  12-18). 
Holiness  of  life  (xiv.  1-21). 
The  religious  uses  of  money  (xiv.  22-xvi.  17;  cf. 

xxiv.  12-15). 
Argumeiit  against  covetousness  (xv.   1-6). 
Kindness  to  the  poor  (xv.  7-11). 
Three  important  things  concerning  our  relation  to 
the  poor : 

257 


258  Synopsis  of  Deuteronomy 

The  poor  have  a  claim  on  the  forbearance  of  the 
rich  (xv.  1-5). 

They  have  a  claim  on  the  assistance  of  the  rich 
(XV.  7-12). 

Helping  those  in  need  tends  to  our  own  enrich- 
ment (xv.  4-7,  10). 
Sacred  seasons  (xvi.  i— 17). 

(Ji)  God's  appointed  officers  (xvi.  i8-xviii.  22). 
Judges  (xvi.  i8-xvii.  13;. 

Characteristics  and  requirements  described  (xvi. 

18-20). 
Religious  qualifications  (xvii.  8-13). 
Choice  of  a  king  (xvii.  14-20). 
The  selection  of  priests  (xviii.  1-8). 
The  selection  of  prophets  (xviii.  9-22). 

Prophetic   reference    to    the    Lord   Jesus    Chriit 
(xviii.  15-19  ;  Acts  iii.  22,  23). 

(f)  Specific  crimes  (xix.  i— 21). 

Murder,    unpremeditated — Cities    of   refuge    (lix. 

i-io). 
Murder,  premeditated  (xix.   11-13;  cf.  Numbers 

xxxv.  31). 
Perjury  (xix.  15-21). 

(d)   Sundry  laws  (xx.  i-xxvi.  19). 

Humane  conduct  in  time  of  war  (xx.  1-20;  xxi. 

10-14). 
Four    grounds   of  exemption  from  service  in  war 
(XX.  5-8). 
The  dedication  of  a  new  house  ;  The  planting 
of  a   vineyard  ;  The   taking  of  a  wife ;  The 
spirit  of  cowardice. 
Instructions  regarding  homicide  (xxi.  1-9). 
Regulation  of  family  matters  (xxi.  i  5-23). 
Miscellaneous  laws  (xxii.  i-xxv.  19). 
The  law  of  brotherhood  (xxii.  1-4);  Women  for- 
bidden to   wear  that   which   pertaineth   to   men 
(xxii.    5)  ;  The   protection    of  bird    life  (xxii. 
6-8) ;     Miscellaneous    laws    regarding    personal 
purity  (xxii.    13-xxiii.    8);  Laws  regarding  di- 
vorce (xxiv.  1-4);   No  man  shall  take  from  an- 
other his  means  of  support  (xxiv.  6-22). 


Synopsis  of  Deuteronomy  259 

Instructions  with  reference  to  the  administration  of 

justice  (XXV.  1-3). 
Compensation  for  labour  (xx v.  4-12)  ;  Just  weights 

and  measures  (xxv.  13-16)  ;  Explanation  of  the 

real  nature  of  the  sin  of  Amalek  (xxv.  17-19)  ; 

The  offering  of  the  firstfruits  (Chap.  xxvi.). 
(e)  The  results   of  obedience  or  disobedience  to  these 

laws    (Chaps,    ixvii.,    xxviii.j. — Blessings    and 

cursings. 

III.  The  Third  Discourse  (xxix.  i-xxx.  20). 

1.  An  invitation  to  enter  into  covenant  relations  with  God 

(xxix.  1-8). 

2.  Promise  of  restoration  in  the  event  of  failure  (xxix.  9- 

XXX.  20). 

IV.  Closing  Events  in  Moses'  Life  (Chaps,  xxxi.- 

xxxiv.). 

1,  A  birthday  address  delivered  by  Moses  (xxxi.  1-8,  14, 

2,  Arrangement  for  public  reading  and  preservation  of  the 

law  (xxxi.  9-30). 

3,  The  song  of  Moses  (Chap,  xxxii.). 

The  perfections  of  Jehovah  (xxxii.  1-6). 

Jehovah's  goodness  to  Israel  (xxxii.  7-14). 

The   return    of  evil    for   good  on  the  part  of  Israel 

(xxxii.  15-19). 
The  divine  provocation  because  of  Israel's  conduct 

(xxxii.  20,  21). 
Predicted  and  threatened  tribulation  (xxxii.  22-25). 
The  scattering  of  the  chosen  people  foretold  (xxxii. 

26-33)- 
Jehovah  will   be   moved  to  pity  by  all    these  tmngs 

(xxxii.  36-38). 

Jehovah  will  manifest  Himself  (xxxii.  39-42). 

Victory  for  Israel  will  come  at  last  (xxxii.  43). 

4,  The  blessing  of  Moses  (Chap,  xxxiii.). 
The  structure  of  this  cong  is  as  follows  : 

Introduction  (xxxiii.  1-5). 

The  blessings  upon  the  tribes  (xxxiii.  6-25). 

Conclusion  (xxxiii.  26-^9). 

5,  The  death  of  Moses  (Chap,  xxxiv. ;  cf.  xxxii.  45-52). 


Introduction 

THE  chosen  nation  has  now  reached  the  borders 
of  the  promised  land  ;  they  stand  ready  to  en- 
ter. It  is  necessary,  however,  before  they  enter 
into  their  inheritance  that  they  understand  that  pros- 
perity, success,  happiness,  peace,  and  conquest  are  de- 
pendent upon  obedience  to  God  and  His  revealed  will  as 
set  forth  in  the  laws  that  have  been  given  to  them.  We 
have  already  seen  that  at  Mount  Sinai  the  people  had 
chosen  to  put  themselves  under  Law.  We  need  hardly 
be  reminded  from  what  we  know  of  the  waywardness, 
willfulness,  and  stubbornness  of  the  people  as  manifested 
in  the  wilderness  experience,  how  miserably  they  failed 
to  yield  such  an  obedience.  Even  Moses,  the  representa- 
tive of  the  Law,  was  not  able  to  lead  the  people  into  rest. 
He  himself  had  failed  to  keep  the  perfect  Law  of  God 
(Numbers  xxvii.  14 ;  Deuteronomy  i.  37 ;  iii.  26 ;  xxxii. 
51 ;  cf.  Hebrews  iii.  1-iv.  11).  Man  is  a  failure  under 
the  dispensation  of  Law.  *'Now  we  know  that  what 
things  soever  the  law  saith,  it  saith  to  them  who  are  un- 
der the  law  :  that  every  mouth  may  be  stopped,  and  all 
the  world  may  become  guilty  before  God.  Therefore  by 
the  deeds  of  the  law  there  shall  no  flesh  be  justified  in  his 
sight :  for  by  the  law  is  the  knowledge  of  sin  "  (Romans 
iii.  19,  20).  Both  the  wilderness  and  Canaan  experiences 
show  the  impossibility  of  life  and  blessing  by  law.  The 
reason  for  this  failure  lies  not  in  the  law  itself,  but  in  the 
weakness  of  the  flesh  to  keep  it  (cf.  Romans  vii.  1-viii.  3). 
Dispensations.*    It  may  be  interesting  at  this  point  to 

»  See  "  Outline  Study  of  the  Bible,"  by  the  Author. 

261 


262  The  Book  of  Deuteronomy 

present  an  outline  view  of  the  various  dispensations  men- 
tioned in  the  Scripture. 

God  has  spoken  to  the  human  race  *^at  sundry  times 
and  in  divers  manners  "  (Hebrews  i.  1.  ;  cf.  2  Timothy 
ii.  15).  If  we  would  understand  the  Scriptures,  we  must 
learn  to  distinguish,  discriminate,  and  rightly  divide. 

A  dispensation  is  a  method  of  God's  dealing  with  the 
human  race  during  a  given  time  according  to  certain 
specific  principles  of  manifestation  or  revelation  of  the 
will  of  God  peculiar  to  that  time  ;  a  time  or  period  dur- 
ing which  any  special  form  of  God^s  administration  is 
carried  on. 

It  is  obvious  that  God's  dealings  with  men  have  differed 
according  to  the  different  periods  of  the  human  race.  For 
example,  God's  dealings  with  man  before  the  fall,  and 
after,  differed  quite  materially  ;  so  His  dealings  with  the 
race  under  law  and  under  grace  varied  greatly.  In  some 
ages  certain  truths  were  hidden  which  in  other  ages  were 
revealed,  for  example,  the  doctrine  of  the  Church  was 
hidden  in  the  Old  Testament  but  revealed  in  the  New. 
It  is  absolutely  necessary  to  recognize  these  distinctions 
lest  we  read  into  one  dispensation  what  really  belongs  to 
another.  This  is  well  illustrated  in  1  Corinthians  x.  32 — 
*'  Give  none  offense,  neither  to  the  Jews,  nor  to  the  Gen- 
tiles, nor  to  the  church  of  God."  Thus  we  see  that  God 
deals  only  with  three  classes  of  persons:  'Uhe  Jews," 
''  the  Gentiles,"  and  **  the  church  of  God,'^  and  He  deals 
with  them  in  distinct  ages  and  epochs ;  so  we  read  of 
*■  ^  the  times  of  the  Gentiles. '  ^  All  Scripture  is  written  for 
uSj  but  not  to  us  (e.  g.,  Exodus  xx.  was  written  to  Israel, 
but  for  us  in  a  spiritual  sense ;  cf.  1  Corinthians  x.  11). 

The  Number  of  Dispensations.  The  number  of  dis- 
pensations varies  according  to  different  writers,  all  the 
way  from  four  to  seven.  Seven  is  the  most  compre- 
hensive as  well  as  the  most  scriptural  number.     A  seven- 


Introduction  263 


fold  dispeusational  view  of  the  Bible  as  a  whole  is  here 
presented. 

I.  The  Edenic  Dispensation  (Genesis  1.  25-ii.  25). 
This  is  sometimes  called  the  Dispensation  of  Inuocency 
because  it  relates  to  our  first  parents  in  their  unfallen 
state.  It  is  characterized  by  God^s  immediate  presence, 
instruction,  and  companionship.  Man  is  dealt  with  as 
innocent,  and  never  again  is  he  thus  dealt  with,  until  the 
curse,  which  fell  upon  the  race  through  sin,  has  been  re- 
moved, which  will  be  in  the  seventh  and  last  dispensa- 
tion. This  first  dispensation  alone  can  be  truly  described 
as  being  of  a  probationary  nature — in  it  alone  was  man 
under  probation.  Often  do  we  hear  the  age  in  which  we 
now  live  referred  to  as  man^s  probationary  period.  But 
it  is  not.  Man  has  already  been  tried  and  tested,  and 
has  proven  himself  to  be  an  inglorious  failure.  In  this 
age  man  is  a  lost,  guilty,  and  ruined  sinner,  and  God 
deals  with  him  as  such. 

II.  The  Patriarchal  Dispensation  (Genesis  iii.  to 
Exodus  xix.).  This  is  sometimes  subdivided  into  three 
divisions  :  the  Age  of  Conscience  (Genesis  iv.  1-viii.  14)  ; 
the  Age  of  Man  in  Authority  over  the  Earth — Human 
Government  (Genesis  viii.  15-xi.  9) ;  and  the  Age  of 
Promise  (Genesis  xii.  1  to  Exodus  xix.  8). 

I.  The  Age  of  Conscience  (Genesis  iv.  1-viii.  14). 
By  the  fall  man  discerned  conscience,  he  learned  to  dis- 
tinguish between  good  and  evil,  also  that  he  must  refrain 
from  wrong-doing.  He  also  learned  the  value  and  place 
of  sacrifice  in  drawing  near  to  God.  In  this  dispensation 
God  deals  with  man  collectively^  just  as  in  the  first  dispen- 
sation He  dealt  with  man  individually.  The  trial  of  the 
race  during  this  dispensation  was  a  failure,  and  ended  in 
the  flood. 


264  The  Book  of  Deuteronomy 

2.  The  Age  of  Human  Government  (Genesis  viii.  15- 
xi.9).  This  was  introduced  by  the  dealings  of  God  with 
Noah.  Here  was  the  government  of  man  by  man,  the 
age  of  human  government,  the  control  of  the  world  com- 
mitted to  man.  This  also  ends  in  failure — the  dispersion 
of  the  race  at  Babel.  Here  mankind  fails  as  a  race,  just 
as  it  had  failed  collectively  (II,  1  above)  and  individually 
(I  above). 

3.  The  Age  of  Promise  (Genesis  xii.  1  to  Exodus 
xix.  8).  This  period  is  distinctly  Jewish,  beginning 
with  Abraham,  and  ending  with  Israel  at  Sinai,  at  which 
place  Israel  exchanged  grace  for  law,  and  in  so  doing 
made  a  sad  mistake. 

There  are  certain  general  characteristics  prominent  in 
this  (patriarchal)  period  which  it  may  be  of  interest  to 
note.  It  was  ^^  without  law"  as  contrasted  with  *' under 
law"  ;  the  ''times  of  ignorance"  are  in  contrast  with 
* '  but  now  ^ '  (Acts  xvii.  30)  ;  God  overlooked  then  what 
He  could  not  overlook  later  ;  what  were  ''sins"  then,  later, 
under  law,  were  ^'transgressions."  These  distinctions 
we  should  recognize,  for  they  form  a,  if  not  the,  basis  of 
judgment  (Eomans  ii.  12).  We  must  nevertheless  recog- 
nize that  while  man  was,  during  this  dispensation,  with- 
out a  written  law,  he  was  not  without  an  unwritten  law — 
the  law  of  conscience.  This  is  evident  from  several 
things  :  First,  man  was  taught  that  the  way  back  to  God 
was  by  sacrifice — so  we  have  the  law  of  sacrifice  as  touch- 
ing Cain  and  Abel  (Genesis  iv.).  Second,  man  was  taught 
also  the  value  of  an  altar  and  a  place  of  worship.  It  is 
not  at  all  improbable  that  there  was  a  definitely  appointed 
place  called  ' '  the  presence  of  the  Lord ' '  (Genesis  iv.  16  ; 
compare  also  the  words  "at  the  door,"  iv.  7).  Third, 
Melchisedeck  was  a  priest  (Genesis  xiv.  18),  and  we  have 
a  right  to  believe  that  the  heads  of  families  acted  in  this 
capacity  (Job  i.  5  ;  Genesis  xxii.) ;  indeed,  tithes  were  al- 


Introduction  265 


ready  paid  (Hebrews  vii.  9).  Fourth,  certain  laws,  such 
as  that  of  the  Sabbath  and  circumcision,  the  clean  and 
unclean,  were  known  and  in  effect  (cf.  Genesis  vii.  2,  15  ; 
Leviticus  xi.).  Notwithstanding  all  this  we  must  yet 
recognize  that  while  men  were  not  altogether  left  to 
themselves  during  this  dispensation,  God^s  dealings  with 
the  people  were  quite  different  from  His  dealings  with 
those  of  later  days. 

III.  The  Dispensation  of  Law  (Exodus  xx.  to 
Acts  ii.).  Here  God's  people  deliberately  put  them- 
selves under  law,  and  God  deals  with  them  accordingly. 
Here  we  have  the  covenant  of  works,  as  contrasted  with 
the  covenant  of  grace  found  in  the  l^ew  Testament. 
Then  it  was  "he  that  doeth,"  now  it  is  "he  that  be- 
lieveth  "  shall  live.  Israel  is  here  dealt  with  exclusively. 
The  laws — ceremonial,  civil,  and  moral — were  given  to 
Israel,  not  to  the  heathen  nations  round  about.  Only 
such  of  these  laws  as  are  universal  in  their  nature  and 
application  may  be  applied  to  mankind  in  general. 

IV.  The  Dispensation  of  Grace  (Acts  ii.  to  the  Eap- 
ture  of  the  Church).  This  is  sometimes  called  the  Age 
of  the  Church,  or  the  Church  Period.  The  characteristic 
of  this  age  is  that  salvation  is  no  longer  by  legal  obedi- 
ence, but  by  the  personal  acceptance  of  the  finished  work 
of  Jesus  Christ,  who,  by  His  meritorious  ministry,  has 
procured  for  us  a  righteousness  of  God.  Good  works 
have  a  place  in  salvation,  but  they  are  subsequent  and 
not  antecedent  to  it ;  they  are  demonstrative,  not  meri- 
torious. Both  Jews  and  Gentiles  are  dealt  with  as  trans- 
gressors ;  both  alike  are  called  out  of  the  world  and 
constitute  the  Church,  which  is  the  mystery  (Eoraans 
xvi.  25,  26).  The-purpose  of  this  dispensation  is  not  the 
conversion  of  the  world,  but  the  calling  out  of  the  Church, 


266  The  Book  of  Deuteronomy 

the  buildiDg  and  filling  up  of  the  body  of  Christ.  The 
Kiugdom  is  in  mystery  now,  just  as  the  Church  was  in 
mystery  in  the  Old  Testament. 

V.  The  Dispensation  of  Judgment  (Eevelation 
iv.  19).  Israel  again  becomes  the  central  object,  al- 
though dealt  with  here  under  judgment,  and  not,  as 
formerly,  under  law.  This  period  has  also  to  do  with 
the  Gentiles,  but  not  with  the  Church  of  Christ.  Israel 
may  now  have  a  right  to  rejoice  over  all  her  enemies. 
The  imprecatory  psalms  will  probably  find  their  place 
here. 

VI.  The  Millennial  Dispensation  (Eevelation  xx.). 
Now  mankind  is  dealt  with  as  a  whole  for  a  period  of 
one  thousand  years.  This  period  begins  with  the  bind- 
ing of  Satan,  includes  the  great  white  throne  judgment, 
and  closes  with  the  lake  of  fire  for  the  wicked.  The 
principle  of  God's  dealings  during  this  dispensation  is 
not  law,  grace,  or  judgment,  but  righteousness,  power 
and  glory. 

VII.  The  Eternal  Dispensation  (Eevelation  xxi., 
xxii.).  It  begins  with  the  introduction  of  the  new 
heavens  and  the  new  earth,  but  nothing  is  said  about 
its  end — it  shall  endure  until  the  ages  of  the  ages,  tum- 
bling upon  ages. 

Seven  Features  Characteristic  of  Each  of  the  First 
Six  Dispensations  :  * 

1.  A  new  revelation  of  great  light. 

2.  Declension  into  darkness. 

3.  Union  between  believers  and  the  world. 

4.  Gigantic  worldly  civilization,  grand,  but  godless. 

» A.  T.  Pierson, 


Introduction  267 


5.  Parallel  development  of  good  and  evil — like  tares 
and  wheat 

6.  Apostasy. 

7.  Catastrophe  of  judgment. 

The  Crisis,  or  Judgment,  in  which  Each  Dispensa- 
tion Ends ; ^ 

1.  Expulsion  from  Eden. 

2.  Confusion  of  tongues. 

3.  Eejection  of  Israel. 

4.  Kapture  in  the  Day  of  the  Lord. 

5.  Destruction  of  Antichrist. 

6.  Destruction  of  Satan — Great  White  Throne. 

7.  Will  have  no  end. 

Three  Great  Dispensations  : ' 

The  dealings  of  God  with  men  have,  again,  by  some, 
been  divided  into  three  great  dispensations,  as  follows : 

1.  The  Dispensation  of  Conscience.  From  the  Cre- 
ation (Adam)  to  the  Flood  (or  probably  to  Sinai  at 
which  place  Israel  is  supposed  to  have  chosen  to  be 
placed  under  law).  Inasmuch,  however,  as  this  period 
represents  God's  dealings  with  the  whole  human  race,  as 
distinguished  from  Israel,  or  the  Church  of  God,  it  is 
just  as  well  to  confine  it  from  Adam  to  the  Flood 
(Genesis  i.-xi.). 

God^s  Law  Written  in  the  Heart  (Eomans  ii.  14,  15). 

2.  The  Dispensation  of  Law.  From  the  call  of 
Abraham  to  the  Book  of  Acts.  In  this  period  God 
deals  with  the  chosen  nation  of  Israel  (Genesis  xii.  to 
Acts). 

GoWs  Law  Written  on  Tablets  of  Stone  (2  Corinthians 
iii.  7). 

*E.  W.  Bullinger.  'A.  T.  Pierson. 


268  The  Book  of  Deuteronomy 

3.  The  Dispensation  of  Grace.  From  Acts  to 
Revelation.  Here  God  deals  with  the  Church  of  God, 
chosen  from  among  and  composed  of  both  Jews  and 
Gentiles  who  believe  on  the  Lord  Jesus  Christ. 

God^s  Law :  '^  The  Law  of  the  Spirit  of  Life  in  Christ 
Jesus''^  (Eomans  viii.  2). 

It  is  more  in  harmony  with  the  dispensational  teaching 
of  the  Bible,  however^  we  think,  to  hold  to  the  seven 
dispensations. 

The  Name  of  the  Book.  The  name  of  this  book  is 
derived  from  the  Greek  which  denotes  "'Second  Law^^ 
or  a  ^^  Repetition  of  the  Law.^^  The  necessity  for  this 
repetition  of  the  Law  lay  in  the  fact  that  the  generation 
of  adults  that  left  Egypt  had  perished  in  the  wilderness. 
The  second  generation,  who  were  children  when  Israel 
was  driven  back  to  wander  thirty-eight  years  in  the 
wilderness,  are  now  about  to  enter  the  promised  land 
and  need  to  hear  and  understand  the  law  of  the  Lord. 

Yet  Deuteronomy  is  more  than  a  mere  review  or  repe- 
tition of  the  laws  previously  given,  for  there  are  also  ad- 
ditions to  (i.  45 ;  iii.  4 ;  xxv.  17,  18 ;  xxix.  1),  and  modi- 
j&cations  of  the  Law  (xvi.  1-17 ;  Leviticus  xxiii.  ;  Num- 
bers xxviii.,  xxix.).  The  necessity  for  such  additions 
and  modifications  lay  in  the  fact  that  what  would  be 
applicable  in  the  wilderness  would  not  be  when  the 
people  dwelt  in  Canaan  (Deuteronomy  xii.  15  ;  Leviticus 
xvii.  3,  4).  The  repetitions,  additions,  and  modifications 
of  Deuteronomy  are  not  by  any  means  to  be  considered 
contradictions  of  previously  existing  laws.  They  are 
given  to  excite  study  and  to  develop  the  spiritual  facul- 
ties of  the  student  (cf.  Hebrews  v.  11-vi.  2).  Take  as 
an  example  Deuteronomy  xiv.  21 — *^Ye  shall  not  eat 
of  any  thing  that  dieth  of  itself  :  thou  shalt  give  it  unto 
the  stranger  that  is  in  thy  gates,  that  he  may  eat  it ;  or 
thou  mayest  sell  it  unto  an  alien  :  for  thou  art  an  holy 


Introduction  269 


people  unto  the  Lord  thy  God."  Here  is  an  example  as 
to  how  the  Word  of  God  excites  deep  study  and  offers 
opportunity  for  the  development  of  the  spiritual  faculties 
of  the  student.  It  might  seem,  from  a  mere  glance  at 
this  verse,  as  though  God  made  an  unfair  distinction  be- 
tween the  Israelite  and  the  stranger — that  food  that  was 
unfit  for  an  Israelite,  and  might  be  thrown  only  to  dogs, 
might  be  sold  to  a  foreigner.  The  same  thing  is  true  in 
another  instance  in  this  book  where  an  Israelite  could 
collect  money  from  a  foreigner  during  the  year  of  jubilee 
and  not  from  an  Israelite.  The  matter  is  made  very  clear 
and  there  is  no  unfair  partiality  manifested  in  this  decla- 
ration when  we  remember  that  food  that  was  forbidden  to 
Israel,  being  a  covenant  and  holy  nation,  was  not  for- 
bidden to  foreigners,  and  therefore  could  be  eaten  by 
them.  Also  that  an  Israelite  was  commanded  to  let  his 
ground  lie  fallow  during  the  seventh  and  jubilee  year 
and  consequently  had  no  income  from  it;  whereas  the 
foreigner  was  under  no  such  compulsion.  Therefore,  the 
Jew  had  a  right  to  demand  that  the  foreigner,  who  had 
an  income  that  year,  meet  his  obligations. 

Deuteronomy  is  also  called  ^^  The  Boole  of  Reviews.''^ 
The  contents  of  the  book  are  practically  a  review  of  all 
of  God's  dealings  with  His  people  throughout  their  ex- 
istence as  a  nation.  Indeed,  what  there  is  in  the  book 
by  way  of  practical  exhortation  to  obedience — and  there 
is  a  great  deal  of  it — is  based  on  the  dealings  of  God,  His 
redemption,  and  providential  care  of  His  people  during 
the  time  He  had  known  them.  It  is  probably  for  this 
reason  that  the  conjunction  **And"  does  not  open  this 
book  as  it  does  Exodus,  Leviticus,  and  Numbers,  for  it 
is  not  a  continuation,  but  rather  a  review  of  the  his- 
tory of  the  children  of  Israel  and  God's  dealings  with 
them. 

The  review  set  forth  in  this  book  is  both  divine  and 


270  The  Book  of  Deuteronomy 

human.  Not  only  does  God  review  the  way  He  has  led 
the  people,  but  He  calls  upon  them  to  '^  remember  "  all 
the  way  He  has  led  them.  We  cannot  fail  to  be  im- 
pressed with  the  frequent  occurrence  of  the  word  ' '  re- 
member'^ (cf.  V.  15 ;  vii.  18 ;  viii.  2,  11 ;  ix.  7  ;  xv.  15  ; 
xvi.  3,  12  ;  xxiv.  9,  18,  22 ;  xxv.  17  ;  xxxii.  7).  No 
greater  blessing  can  come  to  the  people  of  God  than  that 
which  comes  through  the  review  of  God's  leadings.  We 
should  remember,  however,  what  things  we  are  to  re- 
view, namely,  only  those  things  which  have  to  do  with 
our  relation  to  God  and  the  times  of  spiritual  uplift  and 
blessing.  This  does  not  mean  that  we  should  not  re- 
member our  failures.  This  we  should  do,  but  by  no 
means  to  dwell  on  them  to  our  discouragement.  We 
most  certainly  should  not  dwell  upon  thoughts  that 
are  injurious,  unholy  and  that  do  not  relate  us  to 
God. 

Nor  should  we  overlook  the  fact  that  God  Himself  is 
the  reviewer  in  Deuteronomy.  So  some  day  the  life  of 
the  Christian  will  be  reviewed  at  the  judgment  seat  of 
Christ  (cf.  2  Corinthians  v.  10;  1  Corinthians  iii.  10-15), 
as  will  the  doings  of  the  ungodly  at  the  great  white 
throne  (Eevelation  xx.  11-15).  The  consideration  of 
such  facts  should  lead  to  repentance  and  godliness  on  the 
part  of  the  ungodly,  and  to  a  more  careful  walk  and  ab- 
solute surrender  on  the  part  of  the  believer. 

The  Time  Covered  by  the  Book.  The  time  covered 
by  the  contents  of  Deuteronomy  is  the  last  month  of  the 
wilderness  journey,  in  all  about  forty  days  (cf.  i.  3  with 
Joshua  iv.  19  and  Deuteronomy  xxxiv.  8).  What  a  con- 
trast between  the  time  covered  by  Deuteronomy  and  Gen- 
esis, for  example — Genesis  covering  about  twenty-three 
hundred  years.  Notwithstanding,  how  crowded  with 
events  is  this  book  covering  only  forty  days  !  It  illus- 
trates the  truth  well  expressed  in  the  verse : 


Introduction  271 


"  We  live  in  deeds,  not  years;  in  thoughts,  not  breaths; 
In  feelings,  not  in  figures  on  a  dial. 
We  should  count  time  by  heart  throbs.     He  most  lives 
Who  thinks  most,  feels  the  noblest,  acts  the  best — 
Lives  in  one  hour  more  than  in  years  do  some 
Whose  thick  blood  sleeps  as  it  courses  through  their 
veins." 

Relation  of  Deuteronomy  to  Preceding  Books  (Gen- 
esis, Numbers).  It  is  vital  to  the  understanding  of  the 
book  that  we  see  the  relationship  existing  between  Deu- 
teronomy and  the  four  preceding  books,  because  the 
great  exhortations  of  Deuteronomy  are  based  on  the 
truths  taught  in  Genesis  to  Numbers.  Genesis  gives  us 
an  account  of  the  selection,  or  election,  of  Israel  from 
among  the  nations  of  the  earth  to  be  the  channel  through 
which  God  would  convey  the  knowledge  of  Himself  and 
His  purposes.  Exodus  gives  us  the  history  of  the  re- 
demption of  God's  people  from  their  bondage  in  Egypt, 
and  also  sets  before  us  God's  revelation  regarding  a  place 
of  worship.  Leviticus  has  to  do  with  the  laws  regarding 
sacrifice,  the  priesthood,  and  the  religious  life  of  the 
chosen  people  who  are  therefore  required  to  be  a  holy 
nation.  In  Numbers  we  have  seen  the  nation,  which 
heretofore  may  have  been  somewhat  of  a  mob,  organized, 
each  tribe  under  its  own  standard  and  leadership,  ready 
at  any  time  to  declare  its  pedigree,  to  march,  or  to  fight. 
In  all  these  four  books,  the  underlying,  prominent 
thought  is  the  idea  of  God's  choice  of  His  people  Israel 
and  the  preparation  of  that  people  for  the  promulgation 
of  the  redemptive  purpose.  In  other  words,  the  promi- 
nent, underlying  thought  is  that  God  has  chosen  Israel. 
In  Deuteronomy  the  paramount  thought  and  predominant 
note  is  ^oio  let  Israel  choose  God.  It  is  for  this  reason 
that  the  obedience  which  God  expects  from  His  people  as 
set  forth  in  the  exhortations  of  Deuteronomy  is  based  on 


272  The  Book  of  Deuteronomy 

the  laws  of  God,  and  manifested  in  the  redemption  and 
preservation  of  the  chosen  people. 

The  Outline  of  the  Book.  There  are  four  main  di- 
visions in  the  book  :  After  an  Introduction  (i.  1-5),  we 
have  the  first  great  discourse  which  may  be  termed  A 
Historical  Review  (i.  6-iv.  49).  Second,  we  have  an- 
other discourse  reviewing  Legislative  matters  (v.  1- 
xxviii.  68).  Third,  we  have  another  discourse  (xxix.  1- 
XXX.  20).  Fourth,  we  have  the  closing  events  in  Moses^ 
life  (xxxi.  1-xxxiv.  12). 

Introduction,  i.  1-5 — Place,  Time,  Circumstances. 

The  first  verse  of  the  book  declares  its  Mosaic  author- 
ship, and  asserts  that  the  words  were  spoken  to  Israel  at 
the  place  mentioned — ^^On  this  side  Jordan  in  the  wil- 
derness, in  the  plain  over  against  the  Eed  Sea"  (i.  1). 

Note  that  verse  2  declares  that  there  were  about  eleven 
days'  journey  from  Horeb  to  Kadesh-barnea,  yet  we  re- 
member it  took  Israel  thirty-eight  years.  How  long  we 
make  the  time  which  God  would  make  short !  The  time 
of  the  authorship  as  well  as  the  subject  and  its  inspira- 
tion are  recorded  in  verse  3 — *'  And  it  came  to  pass  in 
the  fortieth  year,  in  the  eleventh  month,  on  the  first  day 
of  the  month,  that  Moses  spake  unto  the  children  of 
Israel,  according  unto  all  that  the  Lord  had  given  him 
in  commandment  unto  them.  '^ 

The  purpose  of  the  book  is  set  forth  in  verse  5— "On 
this  side  Jordan,  in  the  land  of  Moab,  began  Moses  to 
declare  this  law,  saying.'^  The  word  *^  declare ''  in  this 
verse  means  to  dig  up  again,  to  dig  deeper,  to  search  as 
a  surveyor,  or  as  a  prospector.  A  careful  study  of  the 
book,  noting  the  full  explanation  it  gives  of  laws  more 
briefly  mentioned  in  the  preceding  books,  bears  witness 
to  its  purpose  as  declared  in  this  verse. 


The  First  Discourse— Historical  Review 

{Chapte7^s  i.  6-iv.  Jfff) 


I 


N  these  chapters  God  reviews  His  dealiDgs  with  His 
chosen  people  and  also  their  treatment  of  Him  in 
view  of  these  dealings. 


1.  Principal  Incidents  of  the  Wilderness  Journey 
Showing  the  Providential  Leading  of  God  (i.  6-iii.  29). 
The  train  of  events  from  Horeb  to  Kadesh-barnea  are  re- 
viewed. In  these  chapters  we  see  the  real  reason  why 
the  people  were  turned  back,  a  reason  which  is  not 
clearly  given  in  the  book  of  Numbers. 

We  also  have  a  clear  explanation  given  to  us  with 
reference  to  the  trouble  arising  because  of  the  appoint- 
ment of  the  twelve  spies.  The  whole  matter  is  retrospec- 
tive and  reviews  the  events  preceding  the  thirty-eight 
years  of  wandering  (i.  6-46)  and  the  events  during  the 
thirty -eight  years  of  wandering  (ii.  1-iii.  29). 

2.  The  Call  to  Obedience  on  the  Basis  of  God's 
Wondrous  Leading  of  His  People  (iv.  1-49).  The 
chosen  people  are  reminded  that  they  had  been  eye- 
witnesses of  Jehovah's  mighty  works  and  that  they  had 
heard  with  their  own  ears  the  divine  injunctions.  Prone 
to  forget  as  these  people  had  shown  themselves  easily 
capable  of  doing,  there  was  need  of  continual  warning 
lest  they  should  let  these  wonderful  experiences  slip  from 
their  minds  and  thus  be  led  to  ingratitude  and  lack  of 
God-consciousness,  finally  ending  up,  on  the  part  of  both 
themselves  and  their  children,  in  idolatry. 

273 


II 

The  Second  Discourse — Legislative  Review 

{Cliapters  v,  1-xxviii.  68) 

THE  first  discourse  demands  obedience  ;  the  sec- 
ond discourse  details  the  nature  of  the  laws  to 
be  obeyed,  and  the  kind  of  obedience  to  be  ren- 
dered, together  with  the  blessings  of  obedience,  and 
curses  of  disobedience.  In  the  first  discourse,  obedience 
is  based  on  the  providential  leadings  of  God  ;  in  section 
two,  it  is  based  on  the  facts  of  redemption  and  ownership 
by  God  ;  Because  the  Lord  thy  God    .     .     .     therefore. 

1.  The  Moral  Law  in  General  is  Dealt  With ;  ♦.  e., 
the  great  theocratic  principle  which  is  to  govern  Israel 
in  the  land — God  is  sole  and  sovereign  Lord  (chaps,  v.-xi.). 
God  is  to  be  loved  loyally  (chap,  v.),  wholly  (chap  vi.), 
sei)arately  (chap,  vii.),  consciously  (chap,  viii.),  humbly 
(chap,  ix.),  dependently  (chap,  x.),  and  then  the  future 
prosperity  of  Israel  is  assured. 

2.  The  Exposition  of  Special  Laws  (chaps,  xii.- 
xxviii. ;  cf.  i.  5 ;  iv.  1 ;  v.  1).  This  exposition  sets  forth  the 
nature  of  the  obedience  required  and  the  consequent  pun- 
ishment devolving  upon  disobedience.  We  have  here  not 
a  mere  promulgation  of  laws,  but  a  promulgation  always 
with  a  hortatory  purpose,  and  with  explanations  which 
are  an  aid  to  obedience  to  these  laws.  It  concerns  itself 
with  duties  which  God  commanded  and  therefore  are 
right,  and  which  are  right  because  commanded  by  God. 

274 


The  Second  Discourse  275 

(rt)  The  Religious  Duties  of  the  People  (xii.  1-xvi.  17). 
First.  Emphasis  is  laid  upon  the  fact  that  public  wor- 
ship must  be  observed  in  one  place  (xii.  11-14).  The 
fact  that  public  worship  must  be  observed  in  one  place  is 
no  argument  agaiust  private  worship  in  any  place  (cf.  xii. 
15-19).  For  national,  religious,  and  family  reasons  it 
was  necessary  to  maintain  a  definite  place  for  public  wor- 
ship. This  fact  is  again  and  again  insisted  on  through- 
out the  Scriptures.  No  private  worship  is  allowed  to  be 
substituted  for  national  and  public  worship. 

What  was  true  for  Israel  is  true  for  mankind  to-day. 
God  commands  us  to  assemble  ourselves  together  for 
public  worship :  ''Not  forsaking  the  assembling  of  our- 
selves together,  as  the  manner  of  some  is  ;  but  exhorting 
one  another :  and  so  much  the  more,  as  ye  see  the  day 
approaching"  (Hebrews  x.  25).  The  communion  and 
fellowship  of  the  saints  is  necessary  to  growth  in  holiness. 
We  are  justified  alone  ;  we  are  sanctified  together.  It  is 
important  to  note  that  in  the  context  of  Hebrews  x.  25 
we  are  warned  against  the  danger  of  apostasy  which 
comes  from  the  failure  to  assemble  ourselves  together 
(Hebrews  x.  26-29).  The  fellowship  of  the  church  serv- 
ice is  necessary  for  the  believer's  growth.  It  is  true  that 
we  can  worship  God  anywhere,  whether  in  the  fields,  in 
the  streets,  or  in  our  own  homes  ;  that,  as  the  poet  says  s 

*'  O,  Jesus  where'er  Thy  people  meet, 
There  they  find  Thy  mercy-seat ; 
Where'er  they  seek  Thee,  Thou  art  found, 
And  every  spot  is  hallowed  ground." 

All  this  is  true  ;  nevertheless  we  are  disobedient  to  God 
and  His  revealed  will  when  we  forsake  attendance  at  the 
assembly  of  God's  people.  Neglect  of  churchgoing  is 
surely  fraught  with  the  danger  of  backsliding  and 
apostasy. 


276  The  Book  of  Deuteronomy 

Second.  Idolatry  is  forbidden  (xii.  29-xiii.  18).  In 
this  section  the  question  of  false  teaching  and  false  teach- 
ers is  dealt  with  quite  fully  as  being,  together  with  idol- 
atry, a  means  of  leading  God's  people  away  from  Himself. 

Three  agencies  in  leading  people  into  idolatry  and 
away  from  God  are  mentioned  here :  False  prophets  (xiii. 
1-5)  ;  a  man's  family  (xiii.  6-11)  ;  a  man's  neighbours 
(xiii.  12-18).  We  are  warned  not  to  be  deceived  by  any 
signs  which  these  deceivers  may  be  able  to  perform. 
Wonders  and  signs  are  not  in  themselves  divine  creden- 
tials. Even  followers  of  Satan  can  perform  such  wonders 
(2  Thessalonians  ii.  3-12  ;  cf.  Matthew  vii.  21-29  ;  Eeve- 
lation  xiii.  2,  14). 

The  treatment  to  be  meted  out  to  those  who  lead  God's 
people  into  idolatry  is  the  same  as  that  received  by  those 
who  had  been  guilty  of  taking  human  life.  Capital  pun- 
ishment is  the  penalty.  This  seems  somewhat  severe,  but 
we  must  remember  that  the  destruction  of  the  soul  is 
involved  in  false  teaching,  and  this  is  a  far  more  impor- 
tant matter  than  the  destruction  of  the  body  (cf.  Luke 
xii.  4,  5.). 

This  section  reminds  us  of  the  New  Testament  teaching 
on  the  same  subject  (1  John  ii.  18-28  ;  iv.  1-6)  by  which 
we  are  exhorted  not  to  listen  to  false  teachers,  even  though 
they  should  be  counted  among  our  neighbours  or  the  mem- 
bers of  our  own  family  (cf.  Matthew  x.  34-38).  Nor  are 
we  to  let  signs,  wonders,  and  miracles  deceive  us.  These 
wondrous  phenomena  do  not  prove  that  those  performing 
them  are  of  God  unless  the  true  doctrine  of  God  is  taught 
in  connection  therewith.  Signs  may  be  allowed  by  God 
to  prove  His  people.  False  teachers  and  teaching  are  to 
be  strongly  opposed  and  contended  against.  We  are  not 
to  be  hospitable  to  either  the  teaching  or  the  teachers. 
''For  many  deceivers  are  entered  into  this  world,  who 
confess  not  that  Jesus  Christ  is  come  in  the  flesh.     This 


The  Second  Discourse  277 

is  a  deceiver  and  an  antichrist.  Look  to  yourselves,  that 
we  lose  not  those  things  which  we  have  wrought,  but  that 
we  receive  a  full  reward.  Whosoever  trausgresseth,  and 
abideth  not  in  the  doctrine  of  Christ,  hath  not  God.  He 
that  abideth  in  the  doctrine  of  Christ,  he  hath  both  the 
Father  and  the  Son.  If  there  come  any  unto  you,  and 
bring  not  this  doctrine,  receive  him  not  into  your  house, 
neither  bid  him  God  speed  :  For  he  that  biddeth  him 
God  speed  is  partaker  of  his  evil  deeds"  (2  John  7-11). 

Third,  xiv.  1-21  details  the  great  thought  of  that 
holiness  of  life  which  must  be  characteristic  of  God's 
people.  Inasmuch  as  this  chapter  deals  largely  with  the 
laws  of  clean  and  unclean  which  have  been  explained  in 
Leviticus  (pp.  205-214),  it  will  not  be  necessary  to  dwell 
on  the  subject  in  this  connection. 

Fourth.  The  religious  uses  of  money  (xiv.  22-xvi.  17  ; 
cf.  xxiv.  12-15).  A  striking  argument  against  covetous- 
ness  is  set  forth  in  xv.  1-6.  There  must  be  no  oppression 
of  the  debtor  on  the  part  of  the  creditor.  Eelease  from  a 
debt  in  this  connection  does  not  mean  that  the  debt  is 
removed,  for  that  would  lead  to  abuse,  but  that  the 
creditor  is  not  to  press  his  collection  during  this  specific 
time  (seventh  or  seventieth  year),  because  during  that 
time  the  ground  had  to  lie  fallow,  and  yielded  no  income. 
Herein  lies  the  reason  for  the  instructions  given  with  re- 
gard to  the  '^  stranger  "  from  whom  debt  could  be  collected, 
instructioDS  which  seem  hard  to  those  who  do  not  under- 
stand the  setting  of  this  passage.  We  must  remember 
that  the  stranger  did  not  have  to  let  his  ground  lie 
fallow  and  thus  be  deprived  of  its  income.  Further, 
even  the  Jew  himself  might  borrow  of  a  fellow  Jew  the 
year  before  jubilee  year  purposely  calculating  that  such 
a  debt  could  not  be  collected  during  the  next  year,  and 
thus  the  law  of  God  be  brought  into  ill-repute.  The 
creditor,  also,  if  he  were  covetous,  could  abuse  this  com- 


278  The  Book  of  Deuteronomy 

mandment  by  saying  to  himself,  "  If  I  cannot  make  any 
money  myself  this  jubilee  year,  then  I  can  collect  it  from 
others." 

Our  Lord's  teaching  against  covetousness  is  very  in- 
structive and  is  set  forth,  in  one  instance  at  least,  in  the 
parable  of  the  rich  fool  (Luke  xii.  16-21).  Our  Saviour 
shows  that  covetousness  indicates  a  wrong  view  of  life 
(verse  16) ;  that  it  is  perilous  (verse  20)  j  and  that  it  is 
foolish  in  its  nature  (verses  20,  21). 

Kindness  to  the  poor  is  a  virtue  very  emphatically 
insisted  on  by  God  from  His  people  (xv.  7-11).  It  is  in- 
teresting to  study  this  passage  with  light  from  the  l^ew 
Testament  shining  on  it :  ^'  Hereby  perceive  we  the  love 
of  God,  because  he  laid  down  his  life  for  us :  and  we 
ought  to  lay  down  our  lives  for  the  brethren.  But  whoso 
hath  this  world's  good,  and  seeth  his  brother  have  need, 
and  shutteth  up  his  bowels  of  compassion  from  him,  how 
dwelleth  the  love  of  God  in  him.  My  little  children,  let 
us  not  love  in  word,  neither  in  tongue  ;  but  in  deed  and 
in  truth.  And  hereby  we  know  that  we  are  of  the  truth, 
and  shall  assure  our  hearts  before  him  "  (1  John  iii. 
16-19).  '^Let  him  that  stole  steal  no  more  :  but  rather 
let  him  labour,  working  with  his  hands  the  thing  which 
is  good,  that  he  may  have  to  give  to  him  that  needeth  " 
(Ephesians  iv.  28). 

The  fifteenth  chapter  has  three  important  things  to  say 
about  our  relation  to  the  poor :  First,  the  poor  have  a 
claim  on  the  forbearance  of  the  rich  (1-5) ;  second,  the 
poor  have  a  claim  on  the  assistance  of  the  rich  (7-12)  ; 
third,  that  helping  those  in  need  tends  to  our  own  en- 
richment (4-7,  10). 

The  sacredness  of  time  and  the  necessity  of  devoting 
certain  seasons  of  the  year  to  the  service  of  God  are  dealt 
with  in  xvi.  1-17.  This  also  has  been  discussed  in 
Leviticus  (pp.  221-225). 


The  Second  Discourse  279 

(p)  GoWs  Appointed  Officers  (xvi.  18-xviii.  22).  First. 
We  have  the  appointment  of  judges  (xvi.  18-xvii.  13). 
They  are  to  be  chosen  by  the  people.  Their  character- 
istics and  requirements  are  described  in  xvi.  18-20. 
Great  emphasis  is  laid  on  the  fact  that  the  judges  shall 
be  the  mouthpieces  of  the  righteous  and  holy  will  of  God. 
They  are  in  the  place  of  God,  indeed  are  called  ^^gods" 
(John  X.  34,  35).  Emphasis  is  laid  on  the  religious 
qualifications  of  the  judges  (xvii.  8-13),  showing  that  re- 
ligion is  the  safeguard  of  justice. 

Second.  The  matter  of  the  choice  of  a  Tcing  is  dealt 
with  in  xvii.  14-20.  It  was  not  absolutely  necessary  that 
Israel  have  a  king,  but  if  the  nation  determined  to  have 
one,  then  certain  qualifications  and  characteristics  must 
be  looked  for  and  required,  and  specific  duties  and  ob- 
ligations are  expected  from  one  holding  that  office.  The 
king  is  forbidden  to  multiply  horses,  wives,  or  gold,  for 
all  these  would  bring  him  into  contact  with  the  heathen 
nations  and  would  finally  lead  to  backsliding,  apostasy, 
and  ruin.  This  was  absolutely  true  in  Solomon's  case, 
for  we  are  distinctly  told  in  Scripture  that  he  did  these 
three  things  (1  Kings  x.  21  j  xi.  1-6 ;  2  Chronicles  i. 
16,  17 ;  ix.  28).  What  an  illustration  we  have  here  of 
the  inspiration,  truth,  and  integrity  of  the  Scriptures. 
The  people  were  warned  if  their  king  did  thus  and  so, 
certain  things  would  happen.  Solomon,  their  king,  did 
thus  and  so,  and  these  very  things  did  happen. 

It  was  incumbent  upon  the  king  that  he  pay  due  re- 
spect to  the  law  of  God,  to  see  that  it  was  retained  by  the 
priests,  as  well  as  that  it  was  promulgated  among  the 
people  ;  and  that  it  was  read  and  obeyed  by  his  subjects. 

Third.  The  selection  of  priests  (xviii.  1-8)  2ind  jyrophets 
(xviii.  9-22)  is  described.  The  qualifications  and  char- 
acteristics of  priests  and  prophets  are  the  same  as  those 
set  forth  in  Leviticus  (pp.  202,  203),  so  we  need  not  repeat 


28o  The  Book  of  Deuteronomy 

them  here.  There  is,  however,  in  this  coDnectiou  (xviii. 
15-19)  a  proi3hetic  reference  to  the  Lord  Jesus  Christ  as 
the  consummation  of  the  prophetic  word.  It  is  to  this 
passage  that  Peter  refers  in  his  speech  in  Acts  iii.  22,  23. 
Moses,  then,  in  his  prophetic  capacity,  was  a  type  of  our 
Lord  Jesus  Christ. 

Some  attention  is  given  to  the  matter  of  spiritualism 
(xviii.  9-13).  The  children  of  Israel  are  warned  to  have 
absolutely  nothing  to  do  with  those  who  profess  to  have 
dealings  with  familiar  spirits,  wizardry,  or  necromancy. 
It  was  for  consulting  such  that  God  slew  Saul :  **  So  Saul 
died  for  his  transgression  which  he  committed  against 
the  Lord,  even  against  the  word  of  the  Lord,  which  he 
kept  not,  and  also  for  asking  counsel  of  one  that  had  a 
familiar  spirit,  to  enquire  of  it ;  And  enquired  not  of  the 
Lord  :  therefore  he  slew  him,  and  turned  the  kingdom 
unto  David  the  son  of  Jesse  "  (1  Chronicles  x.  13,  14). 

(c)  Specific  Grimes  (xix.  1-21).  First.  Murder,  pre- 
meditated and  unpremeditated,  is  dealt  with  in  the  fol- 
lowing manner :  If  a  man  caused  the  death  of  another 
man  unintentionally  or  by  accident,  the  appointed  cities 
of  refuge  provided  a  haven  of  safety  for  him  (xix.  1-10). 
For  deliberate  and  intentional  murder  no  such  provision 
was  made,  nor  could  any  redemption  price  be  substituted 
for  the  life  of  the  murderer  (xix.  11-13 ;  cf.  Numbers 
XXXV.  31).     He  was  slain  without  mercy. 

Second.  The  guilt  of  perjury  is  then  described  (xix. 
15-21).  If  all  men  spoke  the  truth  always,  then  one  wit- 
ness would  be  enough.  Inasmuch,  however,  as  men  are, 
proverbially,  liars,  it  is  necessary  to  have  corroborative 
testimony.  What  Jesus  meant  in  Matthew  v.  37  when 
He  said,  *^Let  your  communication  be.  Yea,  yea  ;  Nay, 
nay,''  was  that  we  should  have  such  a  reputation  for 
veracity  that  our  mere  word  without  any  oath  would  be 
sufficient  guaranty  of  its  truth  and  accuracy.     The  fact 


The  Second  Discourse  281 

that  oaths  have  to  be  administered  in  our  courts  of 
justice  is  a  testimony  to  the  depravity  of  man.  Perjury 
is  a  sin  against  God  as  well  as  against  man.  Persons 
committing  perjury  had  to  suffer  retribution ;  all  the 
wrong  that  the  witness  had  thought  to  have  done  unto 
his  brother  should  be  done  to  him.  We  have  an  illus- 
tration of  this  in  the  case  of  Haman  and  Mordecai 
(Esther  vi.-viii.).  By  the  expression  '^An  eye  for  an 
eye,  and  a  tooth  for  a  tooth '^  is  not  meant  private 
retaliation,  but  the  compensations  afforded  by  public 
justice.  False  witness  includes  deliberate  invention  and 
circulation  of  falsehood,  false  suggestions,  the  suppres- 
sion of  essential  circumstances  necessary  to  a  right  un- 
derstanding of  the  facts  in  the  case,  or  giving  a  wrong 
colouring  to  the  facts. 

(d)  Sundry  Laws  (xx.  1-xxvi.  19).  These  sundry 
laws  are  both  civil  and  domestic,  and  deal  with  the  fol- 
lowing problems  : 

First.  Humane  conduct  in  time  of  war  (xx.  1-20 ; 
xxi.  10-14).  It  is  interesting  to  note  in  this  connection 
that  no  authority  or  sanction  is  given  for  wars  of  aggres- 
sion and  invasion  ;  no  encouragement  to  increase  posses- 
sions, plunder,  or  cruelty.  Nothing  must  be  done  to 
promote  natural  pride  or  lordly  supremacy.  The  wars 
of  Israel  were  to  be  punitive  and  defensive  wars  purely. 
They  were  to  be  '^holy  crusades''  and  "wars  of  the 
Lord  "  in  the  real  sense. 

Four  grounds  of  exemption  from  service  in  war  are 
mentioned  (xx.  5-8) :  The  dedication  of  a  new  house ; 
the  planting  of  a  vineyard  ;  the  taking  of  a  wife ;  and  the 
spirit  of  cowardice. 

Second,  xxi.  1-9  gives  instructions  regarding  homi- 
cide. The  solemnity  of  the  ceremony  provided  in  such 
cases  was  such  as  to  seek  to  prevent  such  hidden  acts  of 
violence. 


282  The  Book  of  Deuteronomy 

Third.  The  regulation  of  family  matters  is  then  pre- 
seuted  (xxi.  15-23),  especially  with  regard  to  the  treat- 
ment of  the  children  of  two  marriages.  Emphasis  is  laid 
upon  dealing  according  to  principle  and  not  prejudice. 
Nothing  must  be  done  by  partiality.  Disobedience  to 
parents  is  regarded  as  disobedience  to  God,  for  the  par- 
ents stand  in  the  place  of  God  with  regard  to  the  child. 

Fourth,  xxii.  1-xxv.  19  deals  with  a  number  of  mis- 
cellaneous laws,  such  as  that  of  brotherhood  which  em- 
phasizes the  necessity  of  sympathy  and  helpfulness 
between  man  and  man  (xxii.  1-4).  Women  are  forbid- 
den to  wear  that  which  pertaineth  to  men  (xxii.  5).  It 
was  customary  in  connection  with  the  worship  of  heathen 
gods,  some  of  which  were  supposed  to  be  both  male  and 
female,  for  its  devotees,  especially  women,  to  worship 
these  gods  in  male  attire.  This  led  to  licentiousness  and 
looseness  of  life.  Such  things  God's  people  are  to  avoid 
(cf.  1  Peter  iii.  1-6).  Even  such  a  matter  as  the  protec- 
tion of  bird  life  (xxii.  6-8)  is  not  overlooked.  Miscel- 
laneous laws  regarding  matters  of  personal  purity  are  set 
forth  in  xxii.  13-xxiii.  8  ;  regarding  divorce  (xxiv.  1-5)  ; 
no  man  shall  take  away  from  another  man  his  means  of 
support  (xxiv.  6-22)  ;  instructions  concerning  the  admin- 
istration of  justice  (xxv.  1-3)  ;  compensation  for  labour 
(xxv.  4-12)  ;  just  weights  and  measures  (xxv.  13-16)  ;  to- 
gether with  a  divine  explanation  as  to  the  real  nature  of 
the  sin  of  Amalek  and  the  reason  for  the  destruction  of 
the  Amalekites  (xxv.  17-19)  completes  the  contents  of 
the  twenty-fifth  chapter. 

The  offering  of  the  first  fruits  to  God  as  recorded  in 
the  twenty-sixth  chapter  is  a  recognition  of  God  as  the 
proprietor  of  the  land  and  the  provider  of  the  needs  of 
His  people.  In  verses  5-11  tithing  is  demanded  for  the 
separate  maintenance  of  the  priests  and  also  a  tithe  of 
what  was  left  to  be  distributed  among  the  poor  and  for 


The  Second  Discourse  283 

the  purposes  of  benevolence.  The  Israelite  had  to  be 
careful  with  regard  to  his  tithe  money,  and  to  declare,  as 
it  were,  under  oath,  that  his  tithe  money  had  not  been 
used  for  selfish  ends  or  personal  gain.  In  xxvi.  16- 
xxvii.  21  we  have  a  twofold  avowal :  First,  on  the  part 
of  Jehovah  who  avows  Israel  to  be  His  people  ;  second, 
on  the  part  of  the  people  who  avow  Jehovah  to  be  their 
God  (cf.  Exodus  xxiv.  7  ;  Joshua  xxiv.  14-25 ;  Psalm 
xxvii.  8). 

(e)  The  Eesults  of  Obedience  or  Disobedience  to  these 
Laws  (chaps,  xxvii.,  xxviii.).  The  people  were  com- 
manded, when  they  should  come  into  possession  of  the 
promised  land,  to  erect  two  pillars  (probably  suggesting 
the  permanency  and  authority  of  the  Law)  and  an  altar, 
for  sacrifice  and  propitiation  in  case  of  failure  to  keep 
God's  law  (xxvii.  1-8). 

The  blessings  and  cursings  following  obedience  or  dis- 
obedience are  minutely  portrayed.  It  is  to  be  noted  that 
of  the  twelve  curses,  eleven  are  against  some  particular 
sin,  while  the  twelfth  is  hurled  against  all  breaches  of 
law  and  against  those  who  refuse  to  keep  the  law  as  a 
rule  of  conduct.  Most  of  the  sins  denounced  are  secret 
sins.  The  blessings  pronounced  are  to  characterize  every 
sphere  of  physical,  moral,  and  spiritual  life. 

^'It  may  be  well  to  classify  the  curses  here  recorded. 
They  cover  twelve  sins,  four  of  which  belong  to  one  class 
— sins  against  chastity — so  that  they  may  be  arranged  as 
follows  :  eight  specific  prohibitions  :  against  idolatry  or 
image  worship,  dishonouring  parents,  removing  land- 
marks, making  the  blind  to  wander,  perverting  the 
judgment  of  the  fatherless  and  friendless,  violating 
sexual  purity,  secretly  assaulting  a  neighbour,  accepting 
hire  to  slay  the  innocent ;  with  a  final  comprehensive 
curse  against  any  form  of  disobedience  or  nonconformity 
to  God's  law." — A.  T.  Pierson. 


284  The  Book  of  Deuteronomy 

Provision  is  made  for  repeutauce  and  restoration  to 
favour  and  to  the  land.  How  truly  these  chapters  have 
been  fulfilled  in  the  history  of  the  Jews.  It  has  been 
well  remarked  that  history  furnishes  no  parallel  to  the 
awful  and  jjrolonged  retribution  visited  upon  this  nation 
once  favoured  as  no  other,  now  chastised  as  no  other. 
l^othing  at  the  time  could  have  been  more  unlikely  than 
such  a  national  destiny ;  yet  in  every  respect  the  Lord 
hath  done  what  He  said,  and  the  Jew  is  to-day  the  stand- 
ing miracle  and  the  history  of  miracle. 

The  supreme  lesson  in  these  chapters  of  blessing  and 
cursing  is  this  :  "  that,  back  of  all  that  we  call  or  count 
accidental,  incidental,  due  to  natural  causes  or  human 
conflicts,  to  commerce  or  war,  to  national  aggression  or 
submission,  there  is  a  Divine  Hand.  In  this  fearful 
catalogue  of  calamities  Jehovah  appears  as  a  chastiser 
and  avenger.  He  controls  the  visitations  of  disease  in 
the  human  body  and  mind  ;  in  the  realm  of  animal  life 
and  in  vegetation  ;  the  invasions  and  reverses  of  war,  the 
oppression  and  enslavement  of  subject  races :  all  that 
men  attribute  to  the  atmosphere,  the  soil,  the  schemes 
of  the  ambitious  and  the  materiel  of  war,  the  Word  of 
God  ascribes  primarily  to  the  permission  and  commission 
of  a  presiding  Deity,  whose  will  winds  and  waves,  clouds 
and  tempests,  heat  and  frost,  fire  and  flood,  microbes 
and  bacilli,  men  and  demons,  alike  obey  !  We  must 
stop  banishing  the  Creator  from  His  creation,  the  provi- 
dence of  God  from  the  incidents  of  history,  the  control 
of  God  from  the  whole  course  of  things,  and  in  this 
materialistic  age  restore  Jehovah  to  His  throne  as  the 
universal  Governor  over  individuals,  families,  and  na- 
tions. 

"  We  must  learn  that  one  of  the  principles  of  His  ad- 
ministration is  to  bless  virtue  according  to  its  measure, 
even  when  it  may  exist  side  by  side  with  vice,  and  to 


The  Second  Discourse  285 

curse  vice  accordiDg  to  its  measure,  even  when  it  exists 
side  by  side  with  virtue.  We  have  a  singular  example 
in  our  own  land.  There  is  no  question  of  the  vice  of 
polygamy  and  its  accompanying  sensuality  and  family 
degradation ;  yet  the  Mormons  have  been  singularly 
prosperous  as  a  people,  in  temporal  things,  because  they 
have  been  a  community  of  total  abstainers,  and  have 
been  industrious  and  sagacious  in  redeeming  an  alkali 
desert  from  sterility  by  irrigation  and  cultivation.  The 
Lord  does  not  bless  their  domestic  life,  for  He  cannot 
while  it  violates  His  ideals,  nor  can  He  bless  their  re- 
ligious life,  founded  upon  what  is  both  error  and  fraud ; 
but  He  can  and  does  bless  their  industry,  frugality, 
temperance,  and  mutual  cooperation.  Health,  wealth, 
well-being,  are  not  accidents,  nor  due  to  a  blind  inexo- 
rable fate.  They  have  their  fixed  laws  and  conditions  ; 
and  they  who  obey,  other  things  being  equal,  will  reap 
what  they  sow,  for  God  is  not  mocked  by  the  caprice  of 
man  or  the  chance  of  history. " — A.  T.  Fierson, 

The  blessings  of  the  twenty-eighth  chapter  include  al- 
most every  sphere  of  human  experience  and  activity. 
Israel  was  an  earthly  people  with  an  earthly  covenant 
and  earthly  promises.  It  was  natural,  therefore,  that 
the  blessings  accruing  from  obedience  would  be  such  as 
are  here  set  forth — such  blessings  as  pertain  to  earthly 
things.  It  is  different  with  believers  in  the  'New  Testa- 
ment dispensation.  They  are  a  spiritual  people  with  a 
spiritual  covenant  and  spiritual  promises.  Temporal 
prosperity  does  not  always  follow  piety  and  godliness  in 
this  present  dispensation.  Nor  does  godliness  always 
receive  its  reward  so  far  as  temporal  things  are  con- 
cerned during  our  lifetime.  ''  Hope  is  sown  for  the 
righteous.^'  The  full  reward  of  the  believer  lies  in  the 
future. 

These  chapters  of  blessing  and  cursing  have  something 


286  The  Book  of  Deuteronomy 

to  say  to  us  with  regard  to  the  motives  and  emotions  to 
which  God  appeals.  Both  fear  and  love  are  appealed  to 
as  a  basis  for  obedience.  We  are  also  taught  that  a 
man^s  destiny  is  in  his  own  hands  ;  he  can  choose  bless- 
ing or  cursing,  death  or  life.  The  blessings  and  curs- 
ings of  these  chapters  may  be  individual  as  well  as  na- 
tional and  corporate  (cf.  xxix.  18-20).  What  a  great 
thought  that  a  single  individual  is  noticed  in  his  sin  or 
his  goodness  I 


Ill 

The  Third  Discourse 
( Chapters  xxix.  1-xxx,  20) 

I.  An  Invitation  to  Enter  into  Covenant  Relations 
with  God  (xxix.  1-8). 

AFTEE  setting  before  the  people  the  awful  results 
of  disobedience  and  the  blessed  fruits  of  obedi- 
ence to  God  and  His  revealed  will,  Moses  in- 
vites the  people  to  enter  into  a  covenant  relationship 
with  God,  and  sets  before  them  the  blessings  that  will 
accrue  from  such  a  relationship.  It  will  be  interesting 
in  this  connection  to  present  a  view  of  the  various  cove- 
nants of  the  Scripture. 

The  Seven  Greater  Covenants.* 
The  Covenants  of  God  disclose  His  whole  purpose  earth- 
ward, and  are  of  two  kinds  : — 

(1)  Declarative,  or  unconditional,  e,  ^.,  Genesis 
ix.  11,  formula,  **I  will.'' 

(2)  Mutual,  or  conditional,  e.  g.,  Exodus  xix.  5, 
formula,  <*If  thou  wilt." 

Of  the  following  seven  greater  Covenants,  the  Mosaic 
Covenant  is  conditional,  the  others  are  unconditional. 
AH  Scripture  crystallizes  about,  and  is  the  development 
of,  these  Covenants. 

I.  The  Adamic  Covenant. 

1.  The  Covenant  formed  (Genesis  iii.  14-19). 

2.  Elements  of  the  Covenant :  (1)  Curse  upon  the  ser- 
pent. (2)  Abiding  enmity  between  the  seed  of  Satan  and 

>  C.  I.  Scofield. 
287 


288  The  Book  of  Deuteronomy 

the  seed  of  the  woman.  (3)  Final  victory  of  the  woman^s 
seed  through  suffering.  (4)  The  sorrows  of  maternity. 
(5)  The  subordination  of  the  woman.  (6)  Creation  en- 
slaved. (7)  Physical  death.  See  Galatians  iv.  4 ; 
1  John  iii.  8 ;  Matthew  iv.  1 ;  Matthew  xiii.  37-39 ; 
Luke  viii.  14 ;  John  xiii.  2 ;  Hebrews  ii.  14  j  John 
xiv.  30 ;  Luke  xxii.  53. 

2.    The  Noahic  Covenant, 

1.  The  Covenant  formed  (Genesis  viii.  2p-ix.  27). 

2.  Elements  of  the  Covenant :  (1)  The  race  not  to  be 
again  destroyed.  (2)  The  natural  order  of  the  seasons  to 
be  preserved.  (3)  The  sons  of  Noah  to  be  each  the  head 
of  a  distinct  division  of  the  race,  (a)  Shem  to  have  a 
peculiar  relation  to  Jehovah-Elohim.  From  Shem 
spring  the  Hebrew,  Arabian,  Armenian,  etc.,  races, 
(b)  Ham's  descendants  to  form  the  inferior  and  servile 
races,  (c)  Japheth  to  be  ** enlarged^'  and  to  ^' dwell  in 
the  tents  of  Shem."  They  form  the  Gentile  and  Indo- 
European  races. 

3.  The  Abrahamic  Covenant. 

1.  The  Covenant  formed  (Genesis  xii.  1-3;  Acts 
vii.  3).  Additional  details  (Genesis  xiii.  14-17 ;  xv.  1-18 ; 
xvii.  1-8). 

2.  Elements  of  the  Covenant :  (1)  Originates  the  na- 
tion of  Israel.  (2)  Vests  the  title  to  the  land  of  Canaan 
in  the  **seed"  of  Abraham,  who  is  Christ  (Galatians 
iii.  16).  (3)  Contains  the  Covenant  of  redemption. 
(4)  Promises  the  divine  protection  to  the  Abrahamic 
stock.  (5)  And  all  this  absolutely  unconditional.  **I 
will.^' 

4.  The  Mosaic  Covenant. 

1.    The  Covenant  formed  (Exodus  xix.-xxx.).    It  is  in 


The  Third  Discourse  289 

two  parts :  (1)  Law  of  Duty,  or  Ten  Commandments. 
(2)  Law  of  Mercy,  or  Priesthood  and  Sacrifices  (Leviticus 
iv.  27-31 ;  Hebrews  ix.  1-7). 

2.  When  given.  2, 500  years  after  creation, — 430  years 
after  the  Abrahamic  Covenant. 

3.  To  whom  given  (Exodus  xix.  3  j  Deuteronomy 
V.  1-3  (but  law  does  its  work  wherever  it  goes)  j  Ro- 
mans ii.  12  ;  iii.  19  ;  1  Timothy  i.  9-11)  . 

4.  The  purpose  of  the  law.  (1)  Negatively  (Ro- 
mans iii.  19,  20 ;  Galatians  ii.  16-21 ;  Hebrews  vii. 
18,  19  ;  Galatians  iii.  16,  17).  (2)  Positively  (Romans 
iii.  19  ;  vii.  7-13  ;  Galatians  iii.  10 ;  iii.  23,  24). 

5.  Christ's  relation  to  the  Mosaic  Covenant.  (1)  He 
was  under  it  (Galatians  iv.  4 ;  Matthew  iii.  13,  15  j 
Luke  xvii.  12-14  ;  xxii.  8).  (2)  He  kept  it  (John  viii. 
46  ;  XV.  10).  (3)  He  bore  the  curse  of  the  law  vicariously 
for  sinners  (Galatians  iii.  10-13 ;  2  Corinthians  v.  21 ; 
Galatians  iv.  4,  5).  (4)  His  sacrifice  fulfilled  and  took 
the  place  of  the  Priesthood  and  sacrifices  (Hebrews  ix. 
11-15 ;  X.  1-12,  26,  27). 

6.  The  believer  in  Christ  is  under  the  New  Cov- 
enant and  not  the  Old  (Romans  viii.  1  j  Galatians  iii. 
13-17). 

5.    The  Deuteronomic  Covenant. 

1.  The  Covenant  formed  (Deuteronomy  xxx.  1-9). 

2.  Elements  of  the  Covenant :  (1)  It  is  established  in 
view  of  a  foreseen  world-wide  dispersion  of  Israel  (verse  1). 
(2)  It  foresees  the  repentance  of  Israel  in  such  a  disper- 
sion (verse  2).  (3)  It  covenants,  in  view  of  such  repent- 
ance, the  return  of  the  Lord  (verse  3).  (4)  The  Lord, 
having  returned,  will  regather  dispersed  Israel  and 
bring  the  nation  again  into  its  own  land  (verses  3-5). 

(5)  It  covenants  the  conversion  of  restored  Israel  (verse  6). 

(6)  It  promises  judgment  upon  Israel's  oppressors  (see 


290  The  Book  of  Deuteronomy 

Genesis  xii.  3)  (verse  7).     (7)  It  covenants  great  blessing 
and  prosperity  for  restored  Israel  (verses  8,  9). 

Note. — Israel  entered  Palestine  under  the  Denteronomio 
Covenant,  not  under  the  Abrahamio  Covenant, 

6.    The  Davidic  Covenant. 

1.  The  Covenant  formed  (2  Samuel  vii.  5-19). 

2.  Elements  of  the  Covenant:  (1)  A  " house '*  or 
posterity.  (2)  A  *^ throne" — royal  authority.  (3)  A 
' '  kingdom ' ' — sphere  of  authority.  (4)  These  are  ever- 
lasting— *^ forever."  (5)  A  condition:  Disobedience  to 
be  followed  by  chastisement,  but  not  by  the  abrogation 
of  the  Covenant. 

3.  The  King  human  and  divine  (Isaiah  vii.  13,  14; 
ix.  6,  7). 

4.  How  the  kingdom  is  to  be  established  (Isaiah  ix. 
10-12 ;  Jeremiah  xxiii.  3-8  j  xxxiii.  14-21 ;  Ezekiel 
xxxvii.  22-28  ;  Hosea  iii.  4,  5  ;  Micah  v.  2). 

5.  Summary  of  Covenant  in  Old  Testament.  (1)  The 
Covenant  assures  to  David  an  undying  posterity,  royalty 
and  kingdom  in  his  Seed  or  Son,  who  is  David's  Son 
and  God's  Son.  (2)  That  kingdom  is  to  be  estab- 
lished on  the  earth,  is  first  Israelitish  and  Palestinian, 
and  begins  by  the  restoration  of  Judah  and  Israel  to 
Palestine,  afterwards  becoming  universal. 

6.  The    Davidic    Covenant  in  the  New  Testament. 

(1)  The  Covenant  confirmed  to  the  Virgin  (Luke  i.  26-33). 

(2)  The  King  born  in  Bethlehem  according  to  Micah 
V.  2  ;  Matthew  ii.  1-6.  (3)  The  kingdom  ''  at  hand  " 
(Matthew  iii.  1,  2  ;  iv.  17  ;  x.  5-7).  (4)  The  King  comes 
"meek  and  lowly"  according  to  Zechariah  ix.  9;  Mat- 
thew xxi.  1-5.  (5)  The  rejection  of  the  kingdom  evident 
(Matthew  xi.  16-30  ;  xii.  14-21,  41-49).  (6)  The  mystery 
form  of  the  kingdom  revealed  (Matthew  xiii. ).  (7)  The 
church  announced  (Matthew  xvi.  13-21).    (8)  The  King 


The  Third  Discourse  291 

offered  according  to  Micah  (Matthew  xxi.  1-5).  (9)  The 
KiDg  rejected,  crucified,  and  risen  (John  xix.  14,  15 ; 
Acts  ii.  29-32).  (10)  The  King  to  return  and  set  up  His 
throne  (Acts  ii. ;  xv.  14-17 ;  iv.  24-28,  with  Psalm  ii. 
1-12 ;  Eevelation  xx.  1-6). 

7.  Summary  of  Covenant  in  the  New  Testament. 
Jesus  Christ,  as  man,  is  heir  of  the  ancient  kingdom  of 
David,  His  ancestor  according  to  the  flesh.  That  king- 
dom is  Palestinian,  Israelitish,  visible.  It  is  to  be  estab- 
lished by  divine  power.  Its  chief  characteristics  are 
righteousness  and  peace.  Under  Jesus  Christ  it  will  be- 
come universal  and  will  continue  1,000  years. 

7.    The  New  Covenant. 

1.  The  Covenant  formed  (Hebrews  viii.  6-13). 

2.  The  New  Covenant  in  prophecy  (Jeremiah  xxxi. 
31-34). 

3.  The  New  Covenant  is  founded  on  the  sacrifice  of 
Christ  (Matthew  xxvi.  27,  28 ;  1  Corinthians  xi.  25 ; 
Hebrews  ix.  11,  12  ;  Hebrews  viii.  6-13). 

4.  Though  primarily  for  Israel,  Christians  are  now 
partakers  of  the  New  Covenant  (Hebrews  x.  11-22 ; 
Ephesians  ii.  11-20). 

5.  The  Jews  are  yet  to  be  brought  into  the  New  Cove- 
nant (Ezekiel  xx.  34-37 ;  Jeremiah  xxiii.  5,  6 ;  Eomans 
xi.  25-27). 

All  the  Covenants  Meet  in  Christ : 

1.  He  is  the  "seed  of  the  woman''  and  Satan  des- 
troyer of  the  Adamic  Covenant  (Genesis  iii.  15  ;  1  John 
iii.  8  ;  John  xii.  31 ;  Eevelation  xx.  10). 

2.  As  man  He  came  under  the  conditions  of  life  of  the 
Noahic  Covenant. 

3.  He  was  the  "seed"  to  whom  the  promises  were 
made  under  the  Abrahamic  Covenant  (Genesis  xxii.  18 ; 
Galatians  iii.  16). 


292  The  Book  of  Deuteronomy 

4.  He  bore  the  curse  of  the  Mosaic  Covenant  (Gala- 
tians  iii.  10,  13). 

5.  He  lived  as  a  Jew  in  the  land  obediently  under  the 
Deuteronomic  Covenant  (John  viii.  46  ;  xix.  4). 

6.  He  is  the  ^'  seed  "  heir  and  coming  King  under  the 
Davidic  Covenant  (Luke  i.  31-33). 

7.  His  sacrifice  is  the  foundation  of  the  New  Covenant 
(Matthew  xxvi.  27,  28). 

II.  Promise  of  Restoration  in  the  Event  of  Failure 
(xxix.  9-xxx.  20). 

It  would  seem  as  though  Moses,  speaking  by  inspira- 
tion, was  able  to  look  ahead  through  the  centuries  of  the 
future  and  see  how  the  chosen  people  would,  in  spite  of 
the  goodness  of  God,  wander  from  the  way  of  His  com- 
mandment, and  so  provision  is  made  for  their  restora- 
tion in  the  event  of  failure  and  consequent  sorrow  and 
repentance. 


IV 

Closing  Events  in  Moses*  Life 

{Chapters  xxxi,  1-xxxiv.  12) 

1.  A  Birthday  Address  Delivered  by  Moses  (xxxi. 

1-8,  14,  15,  23). 

ONE  sometimes  wonders  if  the  ninetieth  Psalm, 
which  is  called  the  Psalm  of  Moses,  does  not 
fit  in  just  at  this  period  in  Moses'  life. 

2.  Arrangement  for  the  Public  Reading  and  Pres- 
ervation of  the  Law  (xxxi.  9-30).  Moses  is  instructed 
to  see  that  the  law  is  put  into  permanent  form  (xxxi. 
14-30).  Two  copies  are  to  be  made ;  one  is  to  be  placed 
in  the  ark ;  and  the  other  delivered  to  the  priests 
(cf.  2  Kings  xxii.  8). 

3.  The  Song  of  Moses  (chap,  xxxii.).  This  song 
consists  of  a  call  to  hear,  and  the  reason  for  it.  The 
perfections  of  Jehovah  are  very  clearly  set  forth  (xxxii. 
1-6).  The  goodness  of  Jehovah  to  Israel  is  portrayed 
(xxxii.  7-14)  whereas  the  return  of  evil  for  good  on  the 
part  of  Israel  is  declared  (xxxii.  15-19).  The  divine 
provocation  because  of  Israel's  conduct  (xxxii.  20,  21), 
together  with  predicted  and  threatened  tribulation  (xxxii. 
22-25)  and  the  scattering  of  the  chosen  people  (xxxii. 
26-33) — all  of  which  move  Jehovah  to  pity  (xxxii.  36-38). 
In  the  midst  of  the  divine  judgment  (xxxii.  39-42), 
Jehovah  will  manifest  Himself,  and  victory  for  Israel 
will  come  at  last  (xxxii.  43). 

4.  The  Blessing  of  Moses  (xxxiii.  1-29).  This 
chapter  gives  a  detailed  account  of  Moses'  blessing  upon 

293 


294  The  Book  of  Deuteronomy 

the  various  tribes.  It  also  portrays  the  characteristics 
of  some  of  these  tribes.  The  structure  of  the  song  is  as 
follows :  Introduction  (xxxiii.  1-5),  connected  with  the 
giving  of  the  Law  j  The  individual  blessings  upon  the 
tribes  (xxxiii.  6-25)  j  Conclusion  (xxxiii.  26-29).  God 
above  guides  His  people  beneath. 

God's  people  are  described  in  a  sevenfold  way  in  this 
chapter.  They  are :  (1)  A  saved  people  (xxxiii.  29) ; 
(2)  A  seated  people  (xxxiii.  3)  ;  (3)  A  sanctified  people 
(xxxiii.  3)  ;  (4)  A  separated  people  (xxxiii.  16)  ;  (5)  A 
satisfied  people  (xxxiii.  23);  (6)  A  supported  people, 
this  support  being  set  forth  in  a  fivefold  way  :  In  His 
hands  for  security  (verse  3),  at  His  feet  for  learning 
(verse  3),  between  His  shoulders  for  strength  (verse  12), 
at  His  side  for  fellowship  (verse  12),  in  His  arms  for  rest 
(verse  27) ;  (7)  A  sacrificing  people  (xxxiii.  19).  God 
calls  for  three  kinds  of  sacrifices  from  His  people :  A 
sacrifice  of  our  persons  (Eomans  xii.  1),  of  our  praises 
(Hebrews  xiii.  15),  of  our  purses  (Hebrews  xiii.  16). 

5.  The  Death  of  Moses  (chap,  xxxiv. ;  cf.  xxxii. 
45-52).  This  chapter  is  more  a  chapter  of  vision  than  of 
death.  There  has  been  some  question  as  to  who  wrote 
this  chapter.  Some  claim  that  Moses  could  not  have  writ- 
ten it  because  it  contains  the  account  of  his  own  death  ; 
therefore,  Joshua  or  some  person  living  later  must  have 
written  it  and  added  it  to  the  book.  One  sometimes 
wonders,  seeing  that  Moses  himself  was  a  prophet,  why 
it  was  not  possible  for  the  manner  of  his  death  to  be 
revealed  to  him  just  as  other  things  were  revealed  to 
him,  for  him  to  foretell  it  just  as  he  foretold  other  things. 
However,  the  inspiration  of  a  book  is  independent,  to  a 
large  extent,  of  its  authorship.  If  Moses  did  not  write 
it,  then  who  did  ?  So  far  as  we  know  he  was  the  only 
man  present  at  the  time  of  his  death. 


Closing  Events  in  Moses'  Life  295 

This  is  a  beautiful  picture  of  death.  It  reminds  us  of 
the  New  Testament  teaching  concerning  death — that  the 
believers  are  put  to  sleep  by  God  in  Christ  (cf.  1  Thes- 
salonians  iv.  14-17). 

*^ Moses  goes  upon  the  mountain  to  die.  It  is  well; 
such  a  man  ought  to  die  upon  a  mountain.  The  scene  is 
full  of  symbolism  ;  it  is  quick  with  moral  and  spiritual 
suggestiveness.  Men  may  die  upon  mountains  if  they 
will ;  or  men  may  perish  in  dark  valleys  if  they  like. 
To  die  upon  the  mountain  is  to  die  into  heaven.  The 
place  of  our  death,  as  to  its  significance  and  honour,  will 
be  determined  by  the  life  we  lead.  We  die  just  as  we 
live,  and  so  to  say,  where  we  live.  Moses  lived  a  moun- 
tain life ;  he  was  a  highlander  ;  he  lived  on  the  hills,  and 
on  the  hills  he  died.  May  it  not  be  so  with  us  ?  By 
well-done  duty,  by  well-endured  affliction,  by  well-tested 
patience,  by  complete  self-surrender,  by  continual  imita- 
tion and  following  of  Christ,  we  may  die  on  some  lofty 
hill,  cool  with  dew  or  bright  with  sunshine,  the  point 
nearest  to  the  skies.  To  die  at  such  an  elevation  is  to 
begin  to  live.  Men  can  die  in  the  valleys  if  they  please ; 
by  meanness  of  life,  by  self-consideration,  by  baptized 
prudence,  by  bastard  piety,  by  feigned  prayer,  they  can 
hasten  swiftly  down  into  deep  places  and  die  in  the 
shadows  and  gloom  of  despair.  We  can  so  live  that  none 
will  care  where  or  how  we  die ;  the  only  gospel  they 
ever  hear  of  us  will  be  that  we  are  dead.  But  who  shall 
live  this  life  ?  Who  can  think  of  it  ?  Who  that  knows 
the  value  of  influence,  who  that  regards  the  love  of  chil- 
dren and  the  love  of  posterity,  could  live  a  life  so  ignoble, 
so  devoid  of  practical  sentiment,  so  wasteful  in  all  that 
is  most  sacred  in  energy?  " — Joseph  Parker, 


printed  in  the  United  States  of  Amerita 


BIBLE  STUDY,  DEVOTIONAL,  Etc. 


A.    T.    ROBERTSON,  P.P.,  LLP. 

Studies  in  the  New  Testament 

A  Handbook  for  Bible  Classes  in  Sunday  SchctoU, 
for  Teacher  Training  Work,  for  use  in  Secondary 
Schools  and  Colleges.     i2mo,  cloth,  net  soc. 

In  it  are  no  references  to  books  of  any  hind  outside  ih§ 
Bible,  With  the  help  of  the  maps  and  a  New  Testament  •«• 
can  study  this  work  xvith  no  other  books  in  hand. 

REV.   JOSEPH  T.  GIBSON,   P.P. 

Jesus  Chri^:   The  Unique  Rcvcalcr  of  God 

8vo,  cloth,  $1.50. 

The  author  has  sought  to  see,  and  aid  others  in  seeinf 
Jesus  Christ  as  He  is  presented  in  the  Scriptures.  He  baa 
compiled  a  "Life"  neither  critical  nor  iconoclastic,  but  de- 
signed for  those  who  regard  the  Word  of  God  as  being  not 
only  the  infalliable  guide  to  faith  and  duty,  but  the  authentic 
chronicle  of  the  earthly  life  of  our  lyord.  Dr.  Gibson  has 
harmonized  the  Gospels  and  from  them  constructed  a  graphJe 
narrative  which,  contrives,  to  re-limn  an  old  picture  with 
■freshness  and  charm. 

REV.    GEO.   H.    YOUNG,  M.A.  ,  A,rt  Pr,f.  Rh*Urit  mnd  PmiUi 

"^~~~~~~~~^~~-~-"^— "-~— "— —    Speakine,  Ctlgatt  Univinity 

iThe  Illustrative  Teachings  of  Jesus 

The  Parables,  Similies  and  Metaphors  of  Christ. 
l2mo,  cloth,  net  $1.00, 

"A  most  readable  and  practical  treatment  of  the  methodi 
of  the  Master  for  the  general  Bible  student  and  Christiaa 
worker.  A  valuable  contribution  to  one's  conception  of  Jesut 
as  the  'Teacher  come  from  God,'  and  revealing  in  life,  con- 
tent of  instruction  and  method  of  presentation  the  will  of 
the  Father." — Review  and  Expositor. 

W.  BEATTY  JENNINGS,   P.P. 

The  Social  Teachings  of  Ghri^  Jesus 

^  A  Manual  for  Bible  Classes,   Christian  Associa- 
tions, Social  Study  Groups,  etc.    i6mo,  cloth,  net  50c. 

In  a  series  of  twentjr  studies,  the  teachings  of  Jesus  are  ap- 
plied to  specific  social  sins  and  needs  of  to-day,  such  as  poverty, 
pleasure,  war,  the  drink  traflSc,  etc.,  and  shown  to  bne  the  sur« 
and  only  solution  of  the  problems  of  society. 

ROBERT  FREEMAN 

The  Hour  of  Prayer 

Helps  to  Devotion  When  Absent  from  Church. 
l2mo,  cloth,  net  75c. 

"A  volume  of  reverent  purpose  designed  especially  for 
those  who  wish  some  form  of  Sunday  observance,  or  who,  by 
stress  of  circumstances,  are  prevented  from  attending  serv- 
ices in  the  churches.  To  shut-ins,  mothers  with  young  diil- 
dren,  nurses  and  others  who  are  unable  to  attend  public  woe* 
ship,  the  book  will  particularly  appeal." — Buifdlo  Express* 


QUESTIONS  OF  THE  DAY 

FREDERICK  JF.   PEABODY 

The  Religio-Medical  Masquerade 

Ntw  Edition.    i2nio,  cloth,  net  $i.oo. 

Ten  years  of  critical  investigation  of  Christian  Science,  r«- 
peatedly  with  the  aid  of  legal  process  in  important  litigation* 
in  which  Mr».  Eddy  was  a  party  and  he  examined  under  oath 
many  of  her  closest  adherents,  have  qualified  Mr.  Peabody, 
above  all  others,  to  give  a  truthful  representation  of  the  char- 
acter of  the  movement  and  its  leaders.  He  was  the  Massa- 
chusetts lawyer  for  Mrs.  Eddy's  eons  in  their  protracted  liti- 
gation. 

/.  M.  HALDEMAN,  P.P. 

Christian  Science  in  the  Light  of  Holy 
Scripture 

New  Revised  Edition.    i2mo,  cloth,  net  $i.oo. 

"Dr.  Haldeman  brings  every  question  he  considers  to  th« 
bar  of  that  highest  tribunal,  and  tests  it  in  the  full  light  of 
the  divine  revelation.  All  the  resources  of  his  intimate  knowl- 
edge of  the  Bible  and  of  his  powers  of  keen  insight  and  ef- 
fective presentation  are  drawn  upon.  He  has  so  well  iuc- 
ceeded  that  we  do  not  see  what  more  can  be  said.  The  proof 
is  absolute;    it  is  clearly  stated;   it  is  exhaustive." — Examiner. 

I.    A.    PHILLIPS  Mis$i»narf  of  the  Methodist  Episcopal 

■  Church  South  in  Mexico 

Roman  Catholicism  Analyzed 

A  Dispassionate  Examination  of  Romish  Claims. 
With  Foreword  by  Bishop  Burt.    8vo,  net  $1.50. 

"A  dispassionate  examination  to  the  claims  ana  doctrines 
of  the  Roman  Catholic  Church.  The  ar^ments  are  clear 
and  conclusive,  llie  logic  is  masterful,  incisive,  merciless 
and  based  upon  undisputed  facts.  The  style  is  clear,  lucid 
and  fascinating.  It  is  an  arsenal  of  anti-Catholic  facts."— 
Lookout. 

WILLIAM    PARKER 

The  Fundamental  Error  of  Woman 
Suffrage 

i2mo,  cloth,  net  soc. 

Most  of  the  arguments  advanced  against  Woman  Suffrage 
are  purely  economic.  The  author  of  this  volume  adopts  an- 
lother  course,  declaring  the  fundamental  error  to  lie  in  the 
realm  of  morals.  From  this  viewpoint  he  discusses  his  subject 
in  its  moral  relation  to  the  chief  phases  of  modern  life — mar- 
riage, home,  religion,  social  intercourse,  civic  and  political 
activities,  and  so  forth. 

W.  HALL  CALVERT^M.P. 


The  Further  Evolution  of  Man 

i2mo,  cloth,  net  $1.00. 

A  vigorous  counterblast  to  the  Darwinian  theories  of  Nat- 
ural Selection  and  the  Survivial  of  the  Fittest.  The  construc- 
tive aim  of  the  volume  is  to  prove  that  social  amelioration  it 
a  necessity  of  the  spiritual  evolution  now  in  process  in  our 
Western  civilization. 


ESSAYS,  STUDIES,  ADDRESSES 

<   ■  1  saaeeaa— e 

PROF.  HUGH  BLACK 

The  New  World 

i6mo,  doth,  net  $i.oo. 

"The  old  order  changeth,  bringing  In  the  new.**  To  ft  re- 
view of  our  changing  world — religious,  ecicntific,  social — Hugli 
Black  brings  that  interpretative  skill  and  keen  insight  which 
distinguishcf  all  his  writings  and  thinking.  Especially  does  he 
face  the  problem  of  the  present-day  unsettlement  and  unrest 
in  religious  beliefs  with  sanity  and  courage,  furnishing  in  this, 
u  in  other  aspects  of  his  enquiry,  a  new  viewpoint  and  clari* 
fied  outlook. 

S.  D.  GORDON 

Quiet  Talks  on  John's  Gospel 

As  Presented  in  the  Gospel  of  John.  Cloth,  net  75c 

_  Mr.  Gordon  halts  his  reader  here  and  there,  at  some  pre- 
cious text,  some  outstanding  instance  of  God's  tenderness, 
much  as  a  traveller  lingers  for  refreshment  at  a  wayside 
spring,  and  bids  us  hearken  as  God's  wooing  note  is  heard 
pleading  for  consecrated  service.  An  enheartening  book,  and 
a  restfuL  A  book  of  the  winning  Voice,  of  outstretched 
Hands. 

ROBERT  F.    HORTON,  P.P. 

The  Springs  of  Joy  and  Other  Addrewcs 

i2mo,  cloth,  net  $1.00. 

"Scholarly,  reverent,  penetrating,  human.  The  product  of 
a  mature  mind  and  of  a  jp^enuine  and  sustained  religious  ex- 
perience. The  message  of  a  thinker  and  a  saint,  which  wil 
be  found  to  be  very  helpful." — Christian  Intelligencer, 

BISHOP  fTALTER  R.    LAMBUTH 

Winning  the  World  for  Ghri^ 

A  Study  of  Dynamics.  Cole  Lectures  for  1915. 
l2mo,  cloth,  net  $1.25. 

This  Lecture-Course  is  a  spirited  contribution  to  the  dy- 
namics of  Missions.  It  presents  a  study  of  the  sources  of  in- 
spiration and  power  in  the  lives  of  missionaries,  native  and 
foreign,  who  with  supreme  abandon  gave  themselves  utterly 
Xm  the  work  to  which  they  were  called. 

FREPERICK  F.  SHANNON,   P.P. 

The  New  Personality  and  Other  Scrmoni 

i2mo,  cloth,  net  $1.00. 

Mr.  Shannon,  pastor  of  the  Reformed  Church  on  th« 
Heights,  Brooklyn,  is  possessed  of  lofty  ideals,  is  purpose- 
ful, more  than  ordinarily  eloquent  and  has  the  undoubted 
gifts  of  felicitous  and  epigrammatic  expression.  This  new  vol- 
ume by  the  popular  preacher  is  a  contribution  of  distinct  valut 
to  current  sermonic  literature. 


BIBLE  STUDY,  Etc. 


B.  H.  CARROLL,  P.P. 

An  Interpretation  of  the  English  Bible 

Numbers  to  Ruth.        8vo,  cloth,  net  $1.75. 

"These  works  are  designed  especially  for  class  use  in  the 
Seminary,  Christian  Colleges  and  Bible  Schools,  as  well  as 
the  Sunday  School.  Ihat  they  will  make  the  greatest^  com- 
mentary on  the  English  Bible  ever  published,  ig  our  sincere 
conviction." — Baptist  and  Reflector. 

OTHER   VOLUMES  NOW  READY 

The  Book  of  Revelation.    8vo.  cloth,  net  $1.75. 
The  Book  of  Genesis.    8vo,  cloth,  net  $2.25, 
Exodus  and  L«viticus.    8vo.  cloth,  net  $2.2S 

J.  FRANK  SMITH,    P.P. 

My  Father's  Business— And  Mine 

i2mo,  doth,  net  $1.00. 

Dr.  Smith  devotes  the  earlier  part  of  his  book  to  a  •tudy 
of  Christ's  historic  pronouncement  concerning  His  Father's 
business,  presenting  an  examination  of  the  analogical  content 
of  the  ward  "Father,"  and  an  analysis  of  the  Master's  own 
sayings  respecting  His  earthly  mission. 

JOHN   F.    STIRLING  Author  of"  An  Atlas  tfth* 

"  Life  of  Christ'^ 

An  Atlas  of  the  Acts  and  Epistles 

A  Complete  Outline  of  Apostolic  History,  Show- 
faig  the  Details  of  the  Apostles'  Journeys  and  the 
Area  of  the  Epistles  in  Specially  Drawn  Maps.  8vo, 
limp  cloth,  net  40c. 

"Gives  at  a  glance  a  complete  and  graphic  outline  of  apos- 
tolic history.  The  outline  follows  the  narrative  of  the  Acts 
«>f  the  Apostles,  supplemented  by  the  data  furnished  in  the 
epistles,  and  interpreted  in  the  light  of  the  best  scholarship. 
The  historical  details  are  presented  in  their  geographical  and 
chronological  setting,  on  a  series  of  specially  drawn  maps,  so 
that  the  student  may  follow  easily  the  movements  of  the 
leading  figures  in  the  growth  of  the  early  church." — Service^ 

JESSE  FOREST  SILVER 

The  Lord's  Return 

Seen  in  History  and  in  Scripture  as  Pre-Millennial 
and  Imminent.  With  an  Introduction  by  Bishop 
Wilion  T.  Rogue,  Ph.D.    8vo,  cloth,  net  $1.00. 

In  his  Introductory  Preface,  Bishop  Hoguc  of  the  Fre» 
Methodbt  Church  says:  "An  encyclopedia  of  valuable  infor- 
laation  condensed  into  a  eonTeaiemt  haad-beok  for  rMkdfr  ref* 
CTMice. 


BIBLE  STUDY 

jfROF.    EDOUARD  NAriLLE,  C.D.L,  LLP.,  FR.S. 

Archaeology  of  the  Old  Testament 

Was  the  Old  Testament  Written  in  Hebrew? 
Library  of  Historic  Theology.  8vo,  cloth,  net  $1.50. 

Professor  A.  H.  Sayce  says:  "A  very  remarkable  work, 
And  coming  as  it  does  from  one  of  the  leading  Egyptologiats 
cf  the  day,  who  is  also  a  practical  archaeologist,  its  argx>* 
Bients  and  conclusions  carry  unusual  weight." 


A,  R.  BUCKLAND,  M.A.   (Editor)       An  inUr,!,  ti*m 

Universal  Bible  Dictionary 

Large  8vo,  cloth,  net  $i.5a 

A  work  prepared  with  the  definite  aim  of  aiding  the  ordi- 
nary reader  and  Bible  student,  rather  than  critic  and  schol- 
ar. It  is  also  arranged  so  as  to  serve  as  an  introduction 
to  systematic  theology  study,  and  contains  extended  arti- 
cles on  the  cardinal  doctrines  of  the  Christian  faith  by  such 
experienced  teacher?  as  Prof.  S.  W.  Green,  Dr.  W.  H. 
Griffith  Thomas,  Principal  Warman,  and  others  of  equal 
standing.  On  questions  of  modern  criticism,  the  general 
exposition  taken  by  the  compilers  is  a  conservative  one,  al- 
though exhaustive  account  has  been  taken  of  the  conclusion 
of  up-to-date  criticism  and  rssearch.  The  volume  extendi 
to  about  five  hundred  pages,  and  contains  upwards  of  fbur 
thousand  five  hundred  articles 


PHILIP   MAURO 

EXPOSITORY  READINGS  IN  THE  EPISTLE 
TO  THE  ROMANS 

God's  Gospel  and  God's  Righteousness 

Romans  I-V.     12mo,  cloth,  net  50c 

God's  Gift  and  Our  Response 

Romans  VI-VIII      12mo,  cloth,  net  $0c. 

God's  Love  and  God's  Children 

Romans  IX-XVII.     12mo,  cloth,  net  50c 

A  kelpful  and  clearly- written  body  of  conunent  <m  9%. 
Paul's  Letter  to  the  Romans,  The  author  is  a  layman  whoM 
work  is  known  and  valued  on  both  sides  of  the  Atlantis^ 
Mr.  Mauro  does  not  write  for  scholars,  but  for  devout  and 
worshipful  believers — for  men  and  women  whose  faitll  is 
aasiple,  yot  grous4ed  oo  thfs  Word  of  tha  I^rinf  Go<k 


DEVOTIONAL 


JOHN  HENRY  JOfTETT 

My  Daily  Meditation  for  the  CircUnir  Year 
laino,  cloth,  net  $1.35. 

A  seriec  of  choice,  tabloid  talk* — a  spiritual  meditjitiaa 
for  tTTj  day  in  tke  year.  Dr.  Jowett  peints  every  word  of 
tkctc  brief  expositions  so  that  it  tells,  while  the  lessons  he 
seeks  to  conrey  are  so  propounded  as  to  enter  the  under- 
Btandinf  of  his  readers  along  a  pathway  of  light.  The  whole 
volume  is  of  trac  mintage,  bearing  the  impress  of  Dr.  Jowett'a 
ripest  thought  and  fruitful  Blind. 

S.  p.   GORDON 

Quiet  Talks  About  the  Crowned  Chri^ 

i2mo,  cloth,  net  75c, 

After  many  years'  etudy  of  the  one  book  of  the  Biblt 
devoted  to  the  subject  of  the  crowned  Christ — the  Revelation 
of  John — Mr.  Gordon  has  put  these  latest  talks  together.  No 
book  of  the  sixty-six  has  seemed  so  much  like  a  riddle,  and 
set  so  many  guessing.  Mr.  Gordon,  however,  holds  the  deep 
conviction  that  it  is  wholly  a  pracHcml  b^4k,  and  ceaceroea 
wholly  with  our  practical  daily  lives. 

F.  B.  MEYER,  B.J, 

My  Daily  Prayer 

A  Short  Supplication  for  Every  Day  in  the  Year. 
32mo,  leather,  net  35c ;  cloth,  net  25c. 

"This  is  a  tiny  volume,  in  the  'Yet  Another  Day'  series, 
and  contains  a  brief  prayer  for  each  day  in  the  year.  Some 
of  the  petitions  contain  only  one  sentence,  but  each  one  is 
simple,  pertinent,  and  helpful." — Ziou's  Herald. 

GEORGE  MATHESON 

Day  Unto  Day 

A  Brief  Prayer  for  Every  Day.  New  Edition^ 
i6mo,  cloth,  net  5oe. 

These  choice  prayers  will  b«  vahied  by  the  Christian 
♦rorld  for  the  stimulus,  inspiration,  and  wide  spiritual  out- 
took  which  have  made  the  memory  of  their  author  a  cher- 
tsked  po«sesBion. 

HENRY  WARD  BEECHER 

A  Book  of  Public  Prayer 

lamo,  clotk,  net  7Sc. 

"A  distinct  addition  to  our  devotional  literature.  It  is  good 
for  private  reading;  but  would  be  especially  valuable  for 
minister*  ai  an  aid  to  the  diflicult,  but  immensely  important, 
serviee  of  voicing  th«  pvttfeieni  of  a  congregatioa  is  public 
prayer."— ^tomJiw**. 


Date  Due 

>^"  4       j^mmmMm 

-t^^ 

^t-y    .                — 

ip==- 

ai  b  .;    ^.i 

J 

.\^'  2  ^    ' 

1 

^ 

is 

v.-  _■'        ■              -     «; 

' 

l|iU  i  V  *&( 

1 

^^.,     r 

^ 

